YuITC/NarrativeQA-Dataset-Restructured huggingface dataset:
This work describes the author's views on the afterlife against the prevailing view of the "Greeks" (i.e., the Greco-Romans) of his day. He asserts that
"...Hades is a place in the world not regularly finished; a subterraneous region, wherein the light of this world does not shine; from which circumstance, that in this region the light does not shine, it cannot be but there must be in it perpetual darkness. This region is allotted as a place of custody for souls, in which angels are appointed as guardians to them, who distribute to them temporary punishments, agreeable to every one's behavior and manners".
The author describes Hades as having "a lake of unquenchable fire" prepared by God for a future date of judgment. However, both the just and unjust dead are confined in other, separate portions of Hades; all go through a gate guarded by "an archangel with an host", with the just being guided to the right hand toward a region of light called the Bosom of Abraham. The unjust are violently forced toward the left hand by angels, to a place characterized by fire and which emits "hot vapor", from which they can see the just but cannot pass over due to a "chaos deep and large" that serves as a barrier.
The author assures the Greeks he is addressing that God will resurrect the dead, raising again their bodies and not transmigrating their souls to different bodies. He insists that God is able to do this, likening the dead body both to sown seed and to material cast into "a potter's furnace, in order to be formed again". The author says that when clothed with their pure resurrected bodies, the just will no longer be subject to disease or misery. The unjust, in contrast, will receive their bodies unchanged, including their original diseases. All (just and unjust) will be brought before Jesus Christ who will come as Judge; the author specifically dismisses Minos and Rhadamanthus, those whom the Greeks believed were judges of the underworld, as the arbiters of mankind's fate. Instead, Christ will exercise "the righteous judgment of the Father towards all men", with everlasting punishment for the wicked and eternal bliss for the righteous. The author exhorts his audience to believe in God in order to participate in the reward of the just.
The final paragraph quotes an alleged saying of Christ, "In whatsoever ways I shall find you, in them shall I judge you entirely", which the author uses to claim that if a person living a virtuous life falls into sin, his virtue will not help him escape punishment, while a wicked person who repents in time may still recover "as from a distemper".

Question: When will the unjust receive their unchanged bodies?
Answer: After Christ's judgement
This work describes the author's views on the afterlife against the prevailing view of the "Greeks" (i.e., the Greco-Romans) of his day. He asserts that
"...Hades is a place in the world not regularly finished; a subterraneous region, wherein the light of this world does not shine; from which circumstance, that in this region the light does not shine, it cannot be but there must be in it perpetual darkness. This region is allotted as a place of custody for souls, in which angels are appointed as guardians to them, who distribute to them temporary punishments, agreeable to every one's behavior and manners".
The author describes Hades as having "a lake of unquenchable fire" prepared by God for a future date of judgment. However, both the just and unjust dead are confined in other, separate portions of Hades; all go through a gate guarded by "an archangel with an host", with the just being guided to the right hand toward a region of light called the Bosom of Abraham. The unjust are violently forced toward the left hand by angels, to a place characterized by fire and which emits "hot vapor", from which they can see the just but cannot pass over due to a "chaos deep and large" that serves as a barrier.
The author assures the Greeks he is addressing that God will resurrect the dead, raising again their bodies and not transmigrating their souls to different bodies. He insists that God is able to do this, likening the dead body both to sown seed and to material cast into "a potter's furnace, in order to be formed again". The author says that when clothed with their pure resurrected bodies, the just will no longer be subject to disease or misery. The unjust, in contrast, will receive their bodies unchanged, including their original diseases. All (just and unjust) will be brought before Jesus Christ who will come as Judge; the author specifically dismisses Minos and Rhadamanthus, those whom the Greeks believed were judges of the underworld, as the arbiters of mankind's fate. Instead, Christ will exercise "the righteous judgment of the Father towards all men", with everlasting punishment for the wicked and eternal bliss for the righteous. The author exhorts his audience to believe in God in order to participate in the reward of the just.
The final paragraph quotes an alleged saying of Christ, "In whatsoever ways I shall find you, in them shall I judge you entirely", which the author uses to claim that if a person living a virtuous life falls into sin, his virtue will not help him escape punishment, while a wicked person who repents in time may still recover "as from a distemper".

Question: What is the reward for the just?
Answer: eternal bliss
This work describes the author's views on the afterlife against the prevailing view of the "Greeks" (i.e., the Greco-Romans) of his day. He asserts that
"...Hades is a place in the world not regularly finished; a subterraneous region, wherein the light of this world does not shine; from which circumstance, that in this region the light does not shine, it cannot be but there must be in it perpetual darkness. This region is allotted as a place of custody for souls, in which angels are appointed as guardians to them, who distribute to them temporary punishments, agreeable to every one's behavior and manners".
The author describes Hades as having "a lake of unquenchable fire" prepared by God for a future date of judgment. However, both the just and unjust dead are confined in other, separate portions of Hades; all go through a gate guarded by "an archangel with an host", with the just being guided to the right hand toward a region of light called the Bosom of Abraham. The unjust are violently forced toward the left hand by angels, to a place characterized by fire and which emits "hot vapor", from which they can see the just but cannot pass over due to a "chaos deep and large" that serves as a barrier.
The author assures the Greeks he is addressing that God will resurrect the dead, raising again their bodies and not transmigrating their souls to different bodies. He insists that God is able to do this, likening the dead body both to sown seed and to material cast into "a potter's furnace, in order to be formed again". The author says that when clothed with their pure resurrected bodies, the just will no longer be subject to disease or misery. The unjust, in contrast, will receive their bodies unchanged, including their original diseases. All (just and unjust) will be brought before Jesus Christ who will come as Judge; the author specifically dismisses Minos and Rhadamanthus, those whom the Greeks believed were judges of the underworld, as the arbiters of mankind's fate. Instead, Christ will exercise "the righteous judgment of the Father towards all men", with everlasting punishment for the wicked and eternal bliss for the righteous. The author exhorts his audience to believe in God in order to participate in the reward of the just.
The final paragraph quotes an alleged saying of Christ, "In whatsoever ways I shall find you, in them shall I judge you entirely", which the author uses to claim that if a person living a virtuous life falls into sin, his virtue will not help him escape punishment, while a wicked person who repents in time may still recover "as from a distemper".

Question: What is Hades described as?
Answer: an underground area where the light of the world is unable to touch
This work describes the author's views on the afterlife against the prevailing view of the "Greeks" (i.e., the Greco-Romans) of his day. He asserts that
"...Hades is a place in the world not regularly finished; a subterraneous region, wherein the light of this world does not shine; from which circumstance, that in this region the light does not shine, it cannot be but there must be in it perpetual darkness. This region is allotted as a place of custody for souls, in which angels are appointed as guardians to them, who distribute to them temporary punishments, agreeable to every one's behavior and manners".
The author describes Hades as having "a lake of unquenchable fire" prepared by God for a future date of judgment. However, both the just and unjust dead are confined in other, separate portions of Hades; all go through a gate guarded by "an archangel with an host", with the just being guided to the right hand toward a region of light called the Bosom of Abraham. The unjust are violently forced toward the left hand by angels, to a place characterized by fire and which emits "hot vapor", from which they can see the just but cannot pass over due to a "chaos deep and large" that serves as a barrier.
The author assures the Greeks he is addressing that God will resurrect the dead, raising again their bodies and not transmigrating their souls to different bodies. He insists that God is able to do this, likening the dead body both to sown seed and to material cast into "a potter's furnace, in order to be formed again". The author says that when clothed with their pure resurrected bodies, the just will no longer be subject to disease or misery. The unjust, in contrast, will receive their bodies unchanged, including their original diseases. All (just and unjust) will be brought before Jesus Christ who will come as Judge; the author specifically dismisses Minos and Rhadamanthus, those whom the Greeks believed were judges of the underworld, as the arbiters of mankind's fate. Instead, Christ will exercise "the righteous judgment of the Father towards all men", with everlasting punishment for the wicked and eternal bliss for the righteous. The author exhorts his audience to believe in God in order to participate in the reward of the just.
The final paragraph quotes an alleged saying of Christ, "In whatsoever ways I shall find you, in them shall I judge you entirely", which the author uses to claim that if a person living a virtuous life falls into sin, his virtue will not help him escape punishment, while a wicked person who repents in time may still recover "as from a distemper".

Question: Who resides in Hades?
Answer: the righteous and the unholy
This work describes the author's views on the afterlife against the prevailing view of the "Greeks" (i.e., the Greco-Romans) of his day. He asserts that
"...Hades is a place in the world not regularly finished; a subterraneous region, wherein the light of this world does not shine; from which circumstance, that in this region the light does not shine, it cannot be but there must be in it perpetual darkness. This region is allotted as a place of custody for souls, in which angels are appointed as guardians to them, who distribute to them temporary punishments, agreeable to every one's behavior and manners".
The author describes Hades as having "a lake of unquenchable fire" prepared by God for a future date of judgment. However, both the just and unjust dead are confined in other, separate portions of Hades; all go through a gate guarded by "an archangel with an host", with the just being guided to the right hand toward a region of light called the Bosom of Abraham. The unjust are violently forced toward the left hand by angels, to a place characterized by fire and which emits "hot vapor", from which they can see the just but cannot pass over due to a "chaos deep and large" that serves as a barrier.
The author assures the Greeks he is addressing that God will resurrect the dead, raising again their bodies and not transmigrating their souls to different bodies. He insists that God is able to do this, likening the dead body both to sown seed and to material cast into "a potter's furnace, in order to be formed again". The author says that when clothed with their pure resurrected bodies, the just will no longer be subject to disease or misery. The unjust, in contrast, will receive their bodies unchanged, including their original diseases. All (just and unjust) will be brought before Jesus Christ who will come as Judge; the author specifically dismisses Minos and Rhadamanthus, those whom the Greeks believed were judges of the underworld, as the arbiters of mankind's fate. Instead, Christ will exercise "the righteous judgment of the Father towards all men", with everlasting punishment for the wicked and eternal bliss for the righteous. The author exhorts his audience to believe in God in order to participate in the reward of the just.
The final paragraph quotes an alleged saying of Christ, "In whatsoever ways I shall find you, in them shall I judge you entirely", which the author uses to claim that if a person living a virtuous life falls into sin, his virtue will not help him escape punishment, while a wicked person who repents in time may still recover "as from a distemper".

Question: What is the Bosom of Abraham?
Answer: the area of light to the right where the righteous are led
This work describes the author's views on the afterlife against the prevailing view of the "Greeks" (i.e., the Greco-Romans) of his day. He asserts that
"...Hades is a place in the world not regularly finished; a subterraneous region, wherein the light of this world does not shine; from which circumstance, that in this region the light does not shine, it cannot be but there must be in it perpetual darkness. This region is allotted as a place of custody for souls, in which angels are appointed as guardians to them, who distribute to them temporary punishments, agreeable to every one's behavior and manners".
The author describes Hades as having "a lake of unquenchable fire" prepared by God for a future date of judgment. However, both the just and unjust dead are confined in other, separate portions of Hades; all go through a gate guarded by "an archangel with an host", with the just being guided to the right hand toward a region of light called the Bosom of Abraham. The unjust are violently forced toward the left hand by angels, to a place characterized by fire and which emits "hot vapor", from which they can see the just but cannot pass over due to a "chaos deep and large" that serves as a barrier.
The author assures the Greeks he is addressing that God will resurrect the dead, raising again their bodies and not transmigrating their souls to different bodies. He insists that God is able to do this, likening the dead body both to sown seed and to material cast into "a potter's furnace, in order to be formed again". The author says that when clothed with their pure resurrected bodies, the just will no longer be subject to disease or misery. The unjust, in contrast, will receive their bodies unchanged, including their original diseases. All (just and unjust) will be brought before Jesus Christ who will come as Judge; the author specifically dismisses Minos and Rhadamanthus, those whom the Greeks believed were judges of the underworld, as the arbiters of mankind's fate. Instead, Christ will exercise "the righteous judgment of the Father towards all men", with everlasting punishment for the wicked and eternal bliss for the righteous. The author exhorts his audience to believe in God in order to participate in the reward of the just.
The final paragraph quotes an alleged saying of Christ, "In whatsoever ways I shall find you, in them shall I judge you entirely", which the author uses to claim that if a person living a virtuous life falls into sin, his virtue will not help him escape punishment, while a wicked person who repents in time may still recover "as from a distemper".

Question: Why can't the unholy enter the Bosom of Abraham?
Answer: a deep hole separates the two areas
This work describes the author's views on the afterlife against the prevailing view of the "Greeks" (i.e., the Greco-Romans) of his day. He asserts that
"...Hades is a place in the world not regularly finished; a subterraneous region, wherein the light of this world does not shine; from which circumstance, that in this region the light does not shine, it cannot be but there must be in it perpetual darkness. This region is allotted as a place of custody for souls, in which angels are appointed as guardians to them, who distribute to them temporary punishments, agreeable to every one's behavior and manners".
The author describes Hades as having "a lake of unquenchable fire" prepared by God for a future date of judgment. However, both the just and unjust dead are confined in other, separate portions of Hades; all go through a gate guarded by "an archangel with an host", with the just being guided to the right hand toward a region of light called the Bosom of Abraham. The unjust are violently forced toward the left hand by angels, to a place characterized by fire and which emits "hot vapor", from which they can see the just but cannot pass over due to a "chaos deep and large" that serves as a barrier.
The author assures the Greeks he is addressing that God will resurrect the dead, raising again their bodies and not transmigrating their souls to different bodies. He insists that God is able to do this, likening the dead body both to sown seed and to material cast into "a potter's furnace, in order to be formed again". The author says that when clothed with their pure resurrected bodies, the just will no longer be subject to disease or misery. The unjust, in contrast, will receive their bodies unchanged, including their original diseases. All (just and unjust) will be brought before Jesus Christ who will come as Judge; the author specifically dismisses Minos and Rhadamanthus, those whom the Greeks believed were judges of the underworld, as the arbiters of mankind's fate. Instead, Christ will exercise "the righteous judgment of the Father towards all men", with everlasting punishment for the wicked and eternal bliss for the righteous. The author exhorts his audience to believe in God in order to participate in the reward of the just.
The final paragraph quotes an alleged saying of Christ, "In whatsoever ways I shall find you, in them shall I judge you entirely", which the author uses to claim that if a person living a virtuous life falls into sin, his virtue will not help him escape punishment, while a wicked person who repents in time may still recover "as from a distemper".

Question: What does the narrator say that God is going to do with the righteous and the unholy?
Answer: He is going to raise their bodies, not just their souls
This work describes the author's views on the afterlife against the prevailing view of the "Greeks" (i.e., the Greco-Romans) of his day. He asserts that
"...Hades is a place in the world not regularly finished; a subterraneous region, wherein the light of this world does not shine; from which circumstance, that in this region the light does not shine, it cannot be but there must be in it perpetual darkness. This region is allotted as a place of custody for souls, in which angels are appointed as guardians to them, who distribute to them temporary punishments, agreeable to every one's behavior and manners".
The author describes Hades as having "a lake of unquenchable fire" prepared by God for a future date of judgment. However, both the just and unjust dead are confined in other, separate portions of Hades; all go through a gate guarded by "an archangel with an host", with the just being guided to the right hand toward a region of light called the Bosom of Abraham. The unjust are violently forced toward the left hand by angels, to a place characterized by fire and which emits "hot vapor", from which they can see the just but cannot pass over due to a "chaos deep and large" that serves as a barrier.
The author assures the Greeks he is addressing that God will resurrect the dead, raising again their bodies and not transmigrating their souls to different bodies. He insists that God is able to do this, likening the dead body both to sown seed and to material cast into "a potter's furnace, in order to be formed again". The author says that when clothed with their pure resurrected bodies, the just will no longer be subject to disease or misery. The unjust, in contrast, will receive their bodies unchanged, including their original diseases. All (just and unjust) will be brought before Jesus Christ who will come as Judge; the author specifically dismisses Minos and Rhadamanthus, those whom the Greeks believed were judges of the underworld, as the arbiters of mankind's fate. Instead, Christ will exercise "the righteous judgment of the Father towards all men", with everlasting punishment for the wicked and eternal bliss for the righteous. The author exhorts his audience to believe in God in order to participate in the reward of the just.
The final paragraph quotes an alleged saying of Christ, "In whatsoever ways I shall find you, in them shall I judge you entirely", which the author uses to claim that if a person living a virtuous life falls into sin, his virtue will not help him escape punishment, while a wicked person who repents in time may still recover "as from a distemper".

Question: What happens once the bodies of the righteous are resurrected?
Answer: They get new bodies with no more sickness
This work describes the author's views on the afterlife against the prevailing view of the "Greeks" (i.e., the Greco-Romans) of his day. He asserts that
"...Hades is a place in the world not regularly finished; a subterraneous region, wherein the light of this world does not shine; from which circumstance, that in this region the light does not shine, it cannot be but there must be in it perpetual darkness. This region is allotted as a place of custody for souls, in which angels are appointed as guardians to them, who distribute to them temporary punishments, agreeable to every one's behavior and manners".
The author describes Hades as having "a lake of unquenchable fire" prepared by God for a future date of judgment. However, both the just and unjust dead are confined in other, separate portions of Hades; all go through a gate guarded by "an archangel with an host", with the just being guided to the right hand toward a region of light called the Bosom of Abraham. The unjust are violently forced toward the left hand by angels, to a place characterized by fire and which emits "hot vapor", from which they can see the just but cannot pass over due to a "chaos deep and large" that serves as a barrier.
The author assures the Greeks he is addressing that God will resurrect the dead, raising again their bodies and not transmigrating their souls to different bodies. He insists that God is able to do this, likening the dead body both to sown seed and to material cast into "a potter's furnace, in order to be formed again". The author says that when clothed with their pure resurrected bodies, the just will no longer be subject to disease or misery. The unjust, in contrast, will receive their bodies unchanged, including their original diseases. All (just and unjust) will be brought before Jesus Christ who will come as Judge; the author specifically dismisses Minos and Rhadamanthus, those whom the Greeks believed were judges of the underworld, as the arbiters of mankind's fate. Instead, Christ will exercise "the righteous judgment of the Father towards all men", with everlasting punishment for the wicked and eternal bliss for the righteous. The author exhorts his audience to believe in God in order to participate in the reward of the just.
The final paragraph quotes an alleged saying of Christ, "In whatsoever ways I shall find you, in them shall I judge you entirely", which the author uses to claim that if a person living a virtuous life falls into sin, his virtue will not help him escape punishment, while a wicked person who repents in time may still recover "as from a distemper".

Question: What does the unholy receive when the righteous are getting new bodies?
Answer: they keep their original bodies, sickness, injuries, and diseases same as before
This work describes the author's views on the afterlife against the prevailing view of the "Greeks" (i.e., the Greco-Romans) of his day. He asserts that
"...Hades is a place in the world not regularly finished; a subterraneous region, wherein the light of this world does not shine; from which circumstance, that in this region the light does not shine, it cannot be but there must be in it perpetual darkness. This region is allotted as a place of custody for souls, in which angels are appointed as guardians to them, who distribute to them temporary punishments, agreeable to every one's behavior and manners".
The author describes Hades as having "a lake of unquenchable fire" prepared by God for a future date of judgment. However, both the just and unjust dead are confined in other, separate portions of Hades; all go through a gate guarded by "an archangel with an host", with the just being guided to the right hand toward a region of light called the Bosom of Abraham. The unjust are violently forced toward the left hand by angels, to a place characterized by fire and which emits "hot vapor", from which they can see the just but cannot pass over due to a "chaos deep and large" that serves as a barrier.
The author assures the Greeks he is addressing that God will resurrect the dead, raising again their bodies and not transmigrating their souls to different bodies. He insists that God is able to do this, likening the dead body both to sown seed and to material cast into "a potter's furnace, in order to be formed again". The author says that when clothed with their pure resurrected bodies, the just will no longer be subject to disease or misery. The unjust, in contrast, will receive their bodies unchanged, including their original diseases. All (just and unjust) will be brought before Jesus Christ who will come as Judge; the author specifically dismisses Minos and Rhadamanthus, those whom the Greeks believed were judges of the underworld, as the arbiters of mankind's fate. Instead, Christ will exercise "the righteous judgment of the Father towards all men", with everlasting punishment for the wicked and eternal bliss for the righteous. The author exhorts his audience to believe in God in order to participate in the reward of the just.
The final paragraph quotes an alleged saying of Christ, "In whatsoever ways I shall find you, in them shall I judge you entirely", which the author uses to claim that if a person living a virtuous life falls into sin, his virtue will not help him escape punishment, while a wicked person who repents in time may still recover "as from a distemper".

Question: Who are the righteous and the unrighteous brought before?
Answer: Jesus Christ to be judged
This work describes the author's views on the afterlife against the prevailing view of the "Greeks" (i.e., the Greco-Romans) of his day. He asserts that
"...Hades is a place in the world not regularly finished; a subterraneous region, wherein the light of this world does not shine; from which circumstance, that in this region the light does not shine, it cannot be but there must be in it perpetual darkness. This region is allotted as a place of custody for souls, in which angels are appointed as guardians to them, who distribute to them temporary punishments, agreeable to every one's behavior and manners".
The author describes Hades as having "a lake of unquenchable fire" prepared by God for a future date of judgment. However, both the just and unjust dead are confined in other, separate portions of Hades; all go through a gate guarded by "an archangel with an host", with the just being guided to the right hand toward a region of light called the Bosom of Abraham. The unjust are violently forced toward the left hand by angels, to a place characterized by fire and which emits "hot vapor", from which they can see the just but cannot pass over due to a "chaos deep and large" that serves as a barrier.
The author assures the Greeks he is addressing that God will resurrect the dead, raising again their bodies and not transmigrating their souls to different bodies. He insists that God is able to do this, likening the dead body both to sown seed and to material cast into "a potter's furnace, in order to be formed again". The author says that when clothed with their pure resurrected bodies, the just will no longer be subject to disease or misery. The unjust, in contrast, will receive their bodies unchanged, including their original diseases. All (just and unjust) will be brought before Jesus Christ who will come as Judge; the author specifically dismisses Minos and Rhadamanthus, those whom the Greeks believed were judges of the underworld, as the arbiters of mankind's fate. Instead, Christ will exercise "the righteous judgment of the Father towards all men", with everlasting punishment for the wicked and eternal bliss for the righteous. The author exhorts his audience to believe in God in order to participate in the reward of the just.
The final paragraph quotes an alleged saying of Christ, "In whatsoever ways I shall find you, in them shall I judge you entirely", which the author uses to claim that if a person living a virtuous life falls into sin, his virtue will not help him escape punishment, while a wicked person who repents in time may still recover "as from a distemper".

Question: What are the sentences Jesus will hand out for the righteous and the unholy?
Answer: The unholy will receive eternal suffering while the righteous will receive everlasting happiness.
This work describes the author's views on the afterlife against the prevailing view of the "Greeks" (i.e., the Greco-Romans) of his day. He asserts that
"...Hades is a place in the world not regularly finished; a subterraneous region, wherein the light of this world does not shine; from which circumstance, that in this region the light does not shine, it cannot be but there must be in it perpetual darkness. This region is allotted as a place of custody for souls, in which angels are appointed as guardians to them, who distribute to them temporary punishments, agreeable to every one's behavior and manners".
The author describes Hades as having "a lake of unquenchable fire" prepared by God for a future date of judgment. However, both the just and unjust dead are confined in other, separate portions of Hades; all go through a gate guarded by "an archangel with an host", with the just being guided to the right hand toward a region of light called the Bosom of Abraham. The unjust are violently forced toward the left hand by angels, to a place characterized by fire and which emits "hot vapor", from which they can see the just but cannot pass over due to a "chaos deep and large" that serves as a barrier.
The author assures the Greeks he is addressing that God will resurrect the dead, raising again their bodies and not transmigrating their souls to different bodies. He insists that God is able to do this, likening the dead body both to sown seed and to material cast into "a potter's furnace, in order to be formed again". The author says that when clothed with their pure resurrected bodies, the just will no longer be subject to disease or misery. The unjust, in contrast, will receive their bodies unchanged, including their original diseases. All (just and unjust) will be brought before Jesus Christ who will come as Judge; the author specifically dismisses Minos and Rhadamanthus, those whom the Greeks believed were judges of the underworld, as the arbiters of mankind's fate. Instead, Christ will exercise "the righteous judgment of the Father towards all men", with everlasting punishment for the wicked and eternal bliss for the righteous. The author exhorts his audience to believe in God in order to participate in the reward of the just.
The final paragraph quotes an alleged saying of Christ, "In whatsoever ways I shall find you, in them shall I judge you entirely", which the author uses to claim that if a person living a virtuous life falls into sin, his virtue will not help him escape punishment, while a wicked person who repents in time may still recover "as from a distemper".

Question: What are the last words from Jesus we get?
Answer: The way you stand before me will be the way I judge you.
Amelia is a domestic novel taking place largely in London during 1733. It describes the hardships suffered by a young couple newly married. Against her mother's wishes, Amelia marries Captain William Booth, a dashing young army officer. The couple run away to London. In Book II, William is unjustly imprisoned in Newgate, and is subsequently seduced by Miss Matthews. During this time, it is revealed that Amelia was in a carriage accident and that her nose was ruined. Although this brings about jokes at Amelia's behalf, Booth refuses to regard her as anything but beautiful.
Amelia, by contrast, resists the attentions paid to her by several men in William's absence and stays faithful to him. She forgives his transgression, but William soon draws them into trouble again as he accrues gambling debts trying to lift the couple out of poverty. He soon finds himself in debtors' prison. Amelia then discovers that she is her mother's heiress and, the debt being settled, William is released and the couple retires to the country.
The second edition contains many changes to the text. A whole chapter on a dispute between doctors was completely removed, along with various sections of dialogue and praise of the Glastonbury Waters. The edition also contains many new passages, such as an addition of a scene in which a doctor repairs Amelia's nose and Booth remarking on the surgery (in Book II, Chapter 1, where Booth is talking to Miss Matthews).

Question: When does the story mainly take place?
Answer: 1733
Amelia is a domestic novel taking place largely in London during 1733. It describes the hardships suffered by a young couple newly married. Against her mother's wishes, Amelia marries Captain William Booth, a dashing young army officer. The couple run away to London. In Book II, William is unjustly imprisoned in Newgate, and is subsequently seduced by Miss Matthews. During this time, it is revealed that Amelia was in a carriage accident and that her nose was ruined. Although this brings about jokes at Amelia's behalf, Booth refuses to regard her as anything but beautiful.
Amelia, by contrast, resists the attentions paid to her by several men in William's absence and stays faithful to him. She forgives his transgression, but William soon draws them into trouble again as he accrues gambling debts trying to lift the couple out of poverty. He soon finds himself in debtors' prison. Amelia then discovers that she is her mother's heiress and, the debt being settled, William is released and the couple retires to the country.
The second edition contains many changes to the text. A whole chapter on a dispute between doctors was completely removed, along with various sections of dialogue and praise of the Glastonbury Waters. The edition also contains many new passages, such as an addition of a scene in which a doctor repairs Amelia's nose and Booth remarking on the surgery (in Book II, Chapter 1, where Booth is talking to Miss Matthews).

Question: After getting married, where do Amelia and William go?
Answer: London
Amelia is a domestic novel taking place largely in London during 1733. It describes the hardships suffered by a young couple newly married. Against her mother's wishes, Amelia marries Captain William Booth, a dashing young army officer. The couple run away to London. In Book II, William is unjustly imprisoned in Newgate, and is subsequently seduced by Miss Matthews. During this time, it is revealed that Amelia was in a carriage accident and that her nose was ruined. Although this brings about jokes at Amelia's behalf, Booth refuses to regard her as anything but beautiful.
Amelia, by contrast, resists the attentions paid to her by several men in William's absence and stays faithful to him. She forgives his transgression, but William soon draws them into trouble again as he accrues gambling debts trying to lift the couple out of poverty. He soon finds himself in debtors' prison. Amelia then discovers that she is her mother's heiress and, the debt being settled, William is released and the couple retires to the country.
The second edition contains many changes to the text. A whole chapter on a dispute between doctors was completely removed, along with various sections of dialogue and praise of the Glastonbury Waters. The edition also contains many new passages, such as an addition of a scene in which a doctor repairs Amelia's nose and Booth remarking on the surgery (in Book II, Chapter 1, where Booth is talking to Miss Matthews).

Question: How did Amelia's nose get ruined?
Answer: She was in a carriage accident.
Amelia is a domestic novel taking place largely in London during 1733. It describes the hardships suffered by a young couple newly married. Against her mother's wishes, Amelia marries Captain William Booth, a dashing young army officer. The couple run away to London. In Book II, William is unjustly imprisoned in Newgate, and is subsequently seduced by Miss Matthews. During this time, it is revealed that Amelia was in a carriage accident and that her nose was ruined. Although this brings about jokes at Amelia's behalf, Booth refuses to regard her as anything but beautiful.
Amelia, by contrast, resists the attentions paid to her by several men in William's absence and stays faithful to him. She forgives his transgression, but William soon draws them into trouble again as he accrues gambling debts trying to lift the couple out of poverty. He soon finds himself in debtors' prison. Amelia then discovers that she is her mother's heiress and, the debt being settled, William is released and the couple retires to the country.
The second edition contains many changes to the text. A whole chapter on a dispute between doctors was completely removed, along with various sections of dialogue and praise of the Glastonbury Waters. The edition also contains many new passages, such as an addition of a scene in which a doctor repairs Amelia's nose and Booth remarking on the surgery (in Book II, Chapter 1, where Booth is talking to Miss Matthews).

Question: How does William respond to Amelia's ruined nose?
Answer: He refuses to see her as anything but beautiful.
Amelia is a domestic novel taking place largely in London during 1733. It describes the hardships suffered by a young couple newly married. Against her mother's wishes, Amelia marries Captain William Booth, a dashing young army officer. The couple run away to London. In Book II, William is unjustly imprisoned in Newgate, and is subsequently seduced by Miss Matthews. During this time, it is revealed that Amelia was in a carriage accident and that her nose was ruined. Although this brings about jokes at Amelia's behalf, Booth refuses to regard her as anything but beautiful.
Amelia, by contrast, resists the attentions paid to her by several men in William's absence and stays faithful to him. She forgives his transgression, but William soon draws them into trouble again as he accrues gambling debts trying to lift the couple out of poverty. He soon finds himself in debtors' prison. Amelia then discovers that she is her mother's heiress and, the debt being settled, William is released and the couple retires to the country.
The second edition contains many changes to the text. A whole chapter on a dispute between doctors was completely removed, along with various sections of dialogue and praise of the Glastonbury Waters. The edition also contains many new passages, such as an addition of a scene in which a doctor repairs Amelia's nose and Booth remarking on the surgery (in Book II, Chapter 1, where Booth is talking to Miss Matthews).

Question: How to Amelia respond to the other men while William is away?
Answer: She refuses their attention and stays faithful to William.
Amelia is a domestic novel taking place largely in London during 1733. It describes the hardships suffered by a young couple newly married. Against her mother's wishes, Amelia marries Captain William Booth, a dashing young army officer. The couple run away to London. In Book II, William is unjustly imprisoned in Newgate, and is subsequently seduced by Miss Matthews. During this time, it is revealed that Amelia was in a carriage accident and that her nose was ruined. Although this brings about jokes at Amelia's behalf, Booth refuses to regard her as anything but beautiful.
Amelia, by contrast, resists the attentions paid to her by several men in William's absence and stays faithful to him. She forgives his transgression, but William soon draws them into trouble again as he accrues gambling debts trying to lift the couple out of poverty. He soon finds himself in debtors' prison. Amelia then discovers that she is her mother's heiress and, the debt being settled, William is released and the couple retires to the country.
The second edition contains many changes to the text. A whole chapter on a dispute between doctors was completely removed, along with various sections of dialogue and praise of the Glastonbury Waters. The edition also contains many new passages, such as an addition of a scene in which a doctor repairs Amelia's nose and Booth remarking on the surgery (in Book II, Chapter 1, where Booth is talking to Miss Matthews).

Question: How does William get into debt?
Answer: He gambles while trying to make money?
Amelia is a domestic novel taking place largely in London during 1733. It describes the hardships suffered by a young couple newly married. Against her mother's wishes, Amelia marries Captain William Booth, a dashing young army officer. The couple run away to London. In Book II, William is unjustly imprisoned in Newgate, and is subsequently seduced by Miss Matthews. During this time, it is revealed that Amelia was in a carriage accident and that her nose was ruined. Although this brings about jokes at Amelia's behalf, Booth refuses to regard her as anything but beautiful.
Amelia, by contrast, resists the attentions paid to her by several men in William's absence and stays faithful to him. She forgives his transgression, but William soon draws them into trouble again as he accrues gambling debts trying to lift the couple out of poverty. He soon finds himself in debtors' prison. Amelia then discovers that she is her mother's heiress and, the debt being settled, William is released and the couple retires to the country.
The second edition contains many changes to the text. A whole chapter on a dispute between doctors was completely removed, along with various sections of dialogue and praise of the Glastonbury Waters. The edition also contains many new passages, such as an addition of a scene in which a doctor repairs Amelia's nose and Booth remarking on the surgery (in Book II, Chapter 1, where Booth is talking to Miss Matthews).

Question: Where is William sent?
Answer: He gets sent to debtors' prison.
Amelia is a domestic novel taking place largely in London during 1733. It describes the hardships suffered by a young couple newly married. Against her mother's wishes, Amelia marries Captain William Booth, a dashing young army officer. The couple run away to London. In Book II, William is unjustly imprisoned in Newgate, and is subsequently seduced by Miss Matthews. During this time, it is revealed that Amelia was in a carriage accident and that her nose was ruined. Although this brings about jokes at Amelia's behalf, Booth refuses to regard her as anything but beautiful.
Amelia, by contrast, resists the attentions paid to her by several men in William's absence and stays faithful to him. She forgives his transgression, but William soon draws them into trouble again as he accrues gambling debts trying to lift the couple out of poverty. He soon finds himself in debtors' prison. Amelia then discovers that she is her mother's heiress and, the debt being settled, William is released and the couple retires to the country.
The second edition contains many changes to the text. A whole chapter on a dispute between doctors was completely removed, along with various sections of dialogue and praise of the Glastonbury Waters. The edition also contains many new passages, such as an addition of a scene in which a doctor repairs Amelia's nose and Booth remarking on the surgery (in Book II, Chapter 1, where Booth is talking to Miss Matthews).

Question: From whom does Amelia receive a a large amount of money?
Answer: Her mother
Amelia is a domestic novel taking place largely in London during 1733. It describes the hardships suffered by a young couple newly married. Against her mother's wishes, Amelia marries Captain William Booth, a dashing young army officer. The couple run away to London. In Book II, William is unjustly imprisoned in Newgate, and is subsequently seduced by Miss Matthews. During this time, it is revealed that Amelia was in a carriage accident and that her nose was ruined. Although this brings about jokes at Amelia's behalf, Booth refuses to regard her as anything but beautiful.
Amelia, by contrast, resists the attentions paid to her by several men in William's absence and stays faithful to him. She forgives his transgression, but William soon draws them into trouble again as he accrues gambling debts trying to lift the couple out of poverty. He soon finds himself in debtors' prison. Amelia then discovers that she is her mother's heiress and, the debt being settled, William is released and the couple retires to the country.
The second edition contains many changes to the text. A whole chapter on a dispute between doctors was completely removed, along with various sections of dialogue and praise of the Glastonbury Waters. The edition also contains many new passages, such as an addition of a scene in which a doctor repairs Amelia's nose and Booth remarking on the surgery (in Book II, Chapter 1, where Booth is talking to Miss Matthews).

Question: After receiving the money, what does Amelia spend it on?
Answer: Getting William out of debt
Amelia is a domestic novel taking place largely in London during 1733. It describes the hardships suffered by a young couple newly married. Against her mother's wishes, Amelia marries Captain William Booth, a dashing young army officer. The couple run away to London. In Book II, William is unjustly imprisoned in Newgate, and is subsequently seduced by Miss Matthews. During this time, it is revealed that Amelia was in a carriage accident and that her nose was ruined. Although this brings about jokes at Amelia's behalf, Booth refuses to regard her as anything but beautiful.
Amelia, by contrast, resists the attentions paid to her by several men in William's absence and stays faithful to him. She forgives his transgression, but William soon draws them into trouble again as he accrues gambling debts trying to lift the couple out of poverty. He soon finds himself in debtors' prison. Amelia then discovers that she is her mother's heiress and, the debt being settled, William is released and the couple retires to the country.
The second edition contains many changes to the text. A whole chapter on a dispute between doctors was completely removed, along with various sections of dialogue and praise of the Glastonbury Waters. The edition also contains many new passages, such as an addition of a scene in which a doctor repairs Amelia's nose and Booth remarking on the surgery (in Book II, Chapter 1, where Booth is talking to Miss Matthews).

Question: Where do Amelia and William finally go?
Answer: They retire to the country.