derek-thomas/squad-v1.1-t5-question-generation huggingface dataset:
Towards the end of the Republic, religious and political offices became more closely intertwined; the office of pontifex maximus became a de facto consular prerogative. Augustus was personally vested with an extraordinary breadth of political, military and priestly powers; at first temporarily, then for his lifetime. He acquired or was granted an unprecedented number of Rome's major priesthoods, including that of pontifex maximus; as he invented none, he could claim them as traditional honours. His reforms were represented as adaptive, restorative and regulatory, rather than innovative; most notably his elevation (and membership) of the ancient Arvales, his timely promotion of the plebeian Compitalia shortly before his election and his patronage of the Vestals as a visible restoration of Roman morality. Augustus obtained the pax deorum, maintained it for the rest of his reign and adopted a successor to ensure its continuation. This remained a primary religious and social duty of emperors.

Question: By the end of the Republic, what offices were increasingly joined? Question: What Roman figure was given wide and lifeime powers? Question: How many priesthoods was Augustus given? Question: How were Augustus's reforms viewed? Question: As a return to what did Augustus portray the Vestals in his reforms?
The Roman Empire expanded to include different peoples and cultures; in principle, Rome followed the same inclusionist policies that had recognised Latin, Etruscan and other Italian peoples, cults and deities as Roman. Those who acknowledged Rome's hegemony retained their own cult and religious calendars, independent of Roman religious law. Newly municipal Sabratha built a Capitolium near its existing temple to Liber Pater and Serapis. Autonomy and concord were official policy, but new foundations by Roman citizens or their Romanised allies were likely to follow Roman cultic models. Romanisation offered distinct political and practical advantages, especially to local elites. All the known effigies from the 2nd century AD forum at Cuicul are of emperors or Concordia. By the middle of the 1st century AD, Gaulish Vertault seems to have abandoned its native cultic sacrifice of horses and dogs in favour of a newly established, Romanised cult nearby: by the end of that century, Sabratha’s so-called tophet was no longer in use. Colonial and later Imperial provincial dedications to Rome's Capitoline Triad were a logical choice, not a centralised legal requirement. Major cult centres to "non-Roman" deities continued to prosper: notable examples include the magnificent Alexandrian Serapium, the temple of Aesculapeus at Pergamum and Apollo's sacred wood at Antioch.

Question: What were Rome's policies in regards to foreign peoples? Question: From what were countries in the empire free? Question: What was Rome's policy towards government? Question: What did foreign cults gradually begin to display in similarity to Roman cults? Question: What was Rome not demanding of in religion of foreign areas of the empire?
Military settlement within the empire and at its borders broadened the context of Romanitas. Rome's citizen-soldiers set up altars to multiple deities, including their traditional gods, the Imperial genius and local deities – sometimes with the usefully open-ended dedication to the diis deabusque omnibus (all the gods and goddesses). They also brought Roman "domestic" deities and cult practices with them. By the same token, the later granting of citizenship to provincials and their conscription into the legions brought their new cults into the Roman military.

Question: To whom did Roman soldiers set up alters? Question: What style of religious dedication was not uncommon for outer border areas? Question: What type of household gods and cults did soldiers bring to outer areas? Question: What did Rome typically award to provincial members of the empire? Question: What act  of provincials brought new gods into the military?
The first and last Roman known as a living divus was Julius Caesar, who seems to have aspired to divine monarchy; he was murdered soon after. Greek allies had their own traditional cults to rulers as divine benefactors, and offered similar cult to Caesar's successor, Augustus, who accepted with the cautious proviso that expatriate Roman citizens refrain from such worship; it might prove fatal. By the end of his reign, Augustus had appropriated Rome's political apparatus – and most of its religious cults – within his "reformed" and thoroughly integrated system of government. Towards the end of his life, he cautiously allowed cult to his numen. By then the Imperial cult apparatus was fully developed, first in the Eastern Provinces, then in the West. Provincial Cult centres offered the amenities and opportunities of a major Roman town within a local context; bathhouses, shrines and temples to Roman and local deities, amphitheatres and festivals. In the early Imperial period, the promotion of local elites to Imperial priesthood gave them Roman citizenship.

Question: What Roman leader aspired to be a living god? Question: What form of government did Cesar seem to be attempting? Question: To what ruler did foreign allies offer a divine cult? Question: For what was Augustus's reformed system of government notiable? Question: By the end of Augustus's reign what was an established fact?
In Rome, state cult to a living emperor acknowledged his rule as divinely approved and constitutional. As princeps (first citizen) he must respect traditional Republican mores; given virtually monarchic powers, he must restrain them. He was not a living divus but father of his country (pater patriae), its pontifex maximus (greatest priest) and at least notionally, its leading Republican. When he died, his ascent to heaven, or his descent to join the dii manes was decided by a vote in the Senate. As a divus, he could receive much the same honours as any other state deity – libations of wine, garlands, incense, hymns and sacrificial oxen at games and festivals. What he did in return for these favours is unknown, but literary hints and the later adoption of divus as a title for Christian Saints suggest him as a heavenly intercessor. In Rome, official cult to a living emperor was directed to his genius; a small number refused this honour and there is no evidence of any emperor receiving more than that. In the crises leading up to the Dominate, Imperial titles and honours multiplied, reaching a peak under Diocletian. Emperors before him had attempted to guarantee traditional cults as the core of Roman identity and well-being; refusal of cult undermined the state and was treasonous.

Question: What was the emperor's rule in Rome? Question: As first citizen, what must the emperor's mores represent? Question: As a living divus, what was the emperor to Rome? Question: After his death, how was the emperor's afterlife decided? Question: What did emperors before Diocletian try to guarantee in religion?
For at least a century before the establishment of the Augustan principate, Jews and Judaism were tolerated in Rome by diplomatic treaty with Judaea's Hellenised elite. Diaspora Jews had much in common with the overwhelmingly Hellenic or Hellenised communities that surrounded them. Early Italian synagogues have left few traces; but one was dedicated in Ostia around the mid-1st century BC and several more are attested during the Imperial period. Judaea's enrollment as a client kingdom in 63 BC increased the Jewish diaspora; in Rome, this led to closer official scrutiny of their religion. Their synagogues were recognised as legitimate collegia by Julius Caesar. By the Augustan era, the city of Rome was home to several thousand Jews. In some periods under Roman rule, Jews were legally exempt from official sacrifice, under certain conditions. Judaism was a superstitio to Cicero, but the Church Father Tertullian described it as religio licita (an officially permitted religion) in contrast to Christianity.

Question: What means guaranteed the Jews and Judaism in Rome? Question: What religious buildings were established in Rome in the imperial period? Question: When did Judea become an allied kingdom to Rome? Question: Who recognized the Jewish synagogues as being legitimate in Rome? Question: In contrast to what religion was Judaism acceptable in Rome?
After the Great Fire of Rome in 64 AD, Emperor Nero accused the Christians as convenient scapegoats, who were later persecuted and killed. From that point on, Roman official policy towards Christianity tended towards persecution. During the various Imperial crises of the 3rd century, “contemporaries were predisposed to decode any crisis in religious terms”, regardless of their allegiance to particular practices or belief systems. Christianity drew its traditional base of support from the powerless, who seemed to have no religious stake in the well-being of the Roman State, and therefore threatened its existence. The majority of Rome’s elite continued to observe various forms of inclusive Hellenistic monism; Neoplatonism in particular accommodated the miraculous and the ascetic within a traditional Graeco-Roman cultic framework. Christians saw these ungodly practices as a primary cause of economic and political crisis.

Question: Who made the accusation that the Christians had started the Great Fire? Question: What group was accused of starting the Great Fire of 64 AD? Question: What was the persecution of the Christians by Rome? Question: What outcome did the accusations against the Christians produce? Question: How did early Christians view traditional Roman cultism?
In the wake of religious riots in Egypt, the emperor Decius decreed that all subjects of the Empire must actively seek to benefit the state through witnessed and certified sacrifice to "ancestral gods" or suffer a penalty: only Jews were exempt. Decius' edict appealed to whatever common mos maiores might reunite a politically and socially fractured Empire and its multitude of cults; no ancestral gods were specified by name. The fulfillment of sacrificial obligation by loyal subjects would define them and their gods as Roman. Roman oaths of loyalty were traditionally collective; the Decian oath has been interpreted as a design to root out individual subversives and suppress their cults, but apostasy was sought, rather than capital punishment. A year after its due deadline, the edict expired.

Question: Which emperor decreed that all Romans must sacrifice to traditional gods? Question: What religious group was exempt from sacrifices? Question: What oath was a requirement of the emperor's decree? Question: What was the Decian decree meant to root out? Question: What happened to the decree after a year?
Valerian's first religious edict singled out Christianity as a particularly self-interested and subversive foreign cult, outlawed its assemblies and urged Christians to sacrifice to Rome's traditional gods. His second edict acknowledged a Christian threat to the Imperial system – not yet at its heart but close to it, among Rome’s equites and Senators. Christian apologists interpreted his disgraceful capture and death as divine judgement. The next forty years were peaceful; the Christian church grew stronger and its literature and theology gained a higher social and intellectual profile, due in part to its own search for political toleration and theological coherence. Origen discussed theological issues with traditionalist elites in a common Neoplatonist frame of reference – he had written to Decius' predecessor Philip the Arab in similar vein – and Hippolytus recognised a “pagan” basis in Christian heresies. The Christian churches were disunited; Paul of Samosata, Bishop of Antioch was deposed by a synod of 268 for "dogmatic reasons – his doctrine on the human nature of Christ was rejected – and for his lifestyle, which reminded his brethren of the habits of the administrative elite". The reasons for his deposition were widely circulated among the churches. Meanwhile, Aurelian (270-75) appealed for harmony among his soldiers (concordia militum), stabilised the Empire and its borders and successfully established an official, Hellenic form of unitary cult to the Palmyrene Sol Invictus in Rome's Campus Martius.

Question: What did  Valerian call the Christian religion? Question: What Christian events did Valerian outlaw? Question: To what gods did Valerian tell the Christians to sacrifice? Question: What did Valerian's second edict call the Christians' presence in the empire? Question: What did the Christian church become in the years after Valerian's death?
In 295, a certain Maximilian refused military service; in 298 Marcellus renounced his military oath. Both were executed for treason; both were Christians. At some time around 302, a report of ominous haruspicy in Diocletian's domus and a subsequent (but undated) dictat of placatory sacrifice by the entire military triggered a series of edicts against Christianity. The first (303 AD) "ordered the destruction of church buildings and Christian texts, forbade services to be held, degraded ofﬁcials who were Christians, re-enslaved imperial freedmen who were Christians, and reduced the legal rights of all Christians... [Physical] or capital punishments were not imposed on them" but soon after, several Christians suspected of attempted arson in the palace were executed. The second edict threatened Christian priests with imprisonment and the third offered them freedom if they performed sacrifice. An edict of 304 enjoined universal sacrifice to traditional gods, in terms that recall the Decian edict.

Question: For what reason were Maximillian and Marcellus executed? Question: In what year did Diocletian's edict order the destruction of Christian churches and texts? Question: In 303 AD what did Christians begin losing? Question: With what were Christian priests threatened in the second edict? Question: To what did the edict of 304 admonish Christians to sacrifice?
In some cases and in some places the edicts were strictly enforced: some Christians resisted and were imprisoned or martyred. Others complied. Some local communities were not only pre-dominantly Christian, but powerful and influential; and some provincial authorities were lenient, notably the Caesar in Gaul, Constantius Chlorus, the father of Constantine I. Diocletian's successor Galerius maintained anti-Christian policy until his deathbed revocation in 311, when he asked Christians to pray for him. "This meant an ofﬁcial recognition of their importance in the religious world of the Roman empire, although one of the tetrarchs, Maximinus Daia, still oppressed Christians in his part of the empire up to 313."

Question: How were the Roman edicts handled in some areas? Question: In areas of strict enforcement, what happened to Christians? Question: What were some Christian communities? Question: What were some provincial governors in enforcement of the Roman edicts? Question: When did Galerius revoke the anti-Christian policies?
With the abatement of persecution, St. Jerome acknowledged the Empire as a bulwark against evil but insisted that "imperial honours" were contrary to Christian teaching. His was an authoritative but minority voice: most Christians showed no qualms in the veneration of even "pagan" emperors. The peace of the emperors was the peace of God; as far as the Church was concerned, internal dissent and doctrinal schism were a far greater problem. The solution came from a hitherto unlikely source: as pontifex maximus Constantine I favoured the "Catholic Church of the Christians" against the Donatists because:

Question: Who said the imperial honors were against Christian teachings? Question: With what veneration did most Christians have little trouble? Question: To what did the Christian church equate the peace of the emperors? Question: What pontifax maximus favored the Catholic church? Question: What Christian group did Constantine I disapprove?
Constantine successfully balanced his own role as an instrument of the pax deorum with the power of the Christian priesthoods in determining what was (in traditional Roman terms) auspicious - or in Christian terms, what was orthodox. The edict of Milan (313) redefined Imperial ideology as one of mutual toleration. Constantine had triumphed under the signum (sign) of the Christ: Christianity was therefore officially embraced along with traditional religions and from his new Eastern capital, Constantine could be seen to embody both Christian and Hellenic religious interests. He may have officially ended – or attempted to end – blood sacrifices to the genius of living emperors but his Imperial iconography and court ceremonial outstripped Diocletian's in their supra-human elevation of the Imperial hierarch. His later direct intervention in Church affairs proved a political masterstroke. Constantine united the empire as an absolute head of state, and on his death, he was honored as a Christian, Imperial, and "divus".

Question: What edict defined imperial ideas as being those of toleration? Question: How did Constantine accept Christianity? Question: Besides the acceptance of Christianity, what other religious cults were tolerated? Question: As what type of ruler did Constantine unite the empire and church? Question: As what was Constantine honored when he died?
At the time, there were many varying opinions about Christian doctrine, and no centralized way of enforcing orthodoxy. Constantine called all the Christian bishops throughout the Roman Empire to a meeting, and some 318 bishops (very few from the Western Empire) attended the First Council of Nicaea. The purpose of this meeting was to define Christian orthodoxy and clearly differentiate it from Christian heresies. The meeting reached consensus on the Nicene Creed and other statements. Later, Philostorgius criticized Christians who offered sacrifice at statues of the divus Constantine. Constantine nevertheless took great pains to assuage traditionalist and Christian anxieties.

Question: How many bishops attended the First Council? Question: From where were the bishops in attendance at the Council few in number? Question: What group did Constantine call to a meeting? Question: What was the Council of Nicaea meant to define? Question: What agreement was reached a the Council of Nicaea ?
The emperor Julian made a short-lived attempt to revive traditional and Hellenistic religion and to affirm the special status of Judaism, but in 380 under Theodosius I, Nicene Christianity became the official state religion of the Roman Empire. Pleas for religious tolerance from traditionalists such as the senator Symmachus (d. 402) were rejected. Christianity became increasingly popular. Heretics as well as non-Christians were subject to exclusion from public life or persecution, but Rome's original religious hierarchy and many aspects of its ritual influenced Christian forms, and many pre-Christian beliefs and practices survived in Christian festivals and local traditions.

Question: What emperor tried to revive traditional religious practices? Question: What was proclaimed the state religion under Theodosius I? Question: What pleas were rejected by the empire? Question: What group was excluded or persecuted by the empire? Question: What aspects of Roman religion influenced Christian forms?
Constantine's nephew Julian rejected the "Galilean madness" of his upbringing for an idiosyncratic synthesis of neo-Platonism, Stoic asceticism and universal solar cult. Julian became Augustus in 361 and actively but vainly fostered a religious and cultural pluralism, attempting a restitution of non-Christian practices and rights. He proposed the rebuilding of Jerusalem's temple as an Imperial project and argued against the "irrational impieties" of Christian doctrine. His attempt to restore an Augustan form of principate, with himself as primus inter pares ended with his death in 363 in Persia, after which his reforms were reversed or abandoned. The empire once again fell under Christian control, this time permanently.

Question: Who rejected the Christian religion? Question: When did Julian become Augustus? Question: What did Julian try to restore to the empire? Question: What building did Julian want to rebuild? Question: After Julian's death, under to what type of religion did the empire return?
The Western emperor Gratian refused the office of pontifex maximus, and against the protests of the senate, removed the altar of Victory from the senate house and began the disestablishment of the Vestals. Theodosius I briefly re-united the Empire: in 391 he officially adopted Nicene Christianity as the Imperial religion and ended official support for all other creeds and cults. He not only refused to restore Victory to the senate-house, but extinguished the Sacred fire of the Vestals and vacated their temple: the senatorial protest was expressed in a letter by Quintus Aurelius Symmachus to the Western and Eastern emperors. Ambrose, the influential Bishop of Milan and future saint, wrote urging the rejection of Symmachus's request for tolerance. Yet Theodosius accepted comparison with Hercules and Jupiter as a living divinity in the panegyric of Pacatus, and despite his active dismantling of Rome's traditional cults and priesthoods could commend his heirs to its overwhelmingly Hellenic senate in traditional Hellenic terms.[clarification needed] He was the last emperor of both East and West.

Question: What office did Western emperor Gratian decline? Question: What group did Gratian seek the abolish? Question: Which emperor briefly united the empire again? Question: What flame did Theodosius extinguish to remove the Vestals from power? Question: Of what was Theodosius the last emperor?
YouTube is a global video-sharing website headquartered in San Bruno, California, United States. The service was created by three former PayPal employees in February 2005. In November 2006, it was bought by Google for US$1.65 billion. YouTube now operates as one of Google's subsidiaries. The site allows users to upload, view, rate, share, and comment on videos, and it makes use of WebM, H.264/MPEG-4 AVC, and Adobe Flash Video technology to display a wide variety of user-generated and corporate media video. Available content includes video clips, TV clips, music videos, movie trailers, and other content such as video blogging, short original videos, and educational videos.

Question: Where is Youtube headquartered? Question: When was Youtube created? Question: How much did Google pay for Youtube in 2006? Question: How does youtube now operate as a business? Question: Other than video blogging and and educational videos, what content is available on youtube?
According to a story that has often been repeated in the media, Hurley and Chen developed the idea for YouTube during the early months of 2005, after they had experienced difficulty sharing videos that had been shot at a dinner party at Chen's apartment in San Francisco. Karim did not attend the party and denied that it had occurred, but Chen commented that the idea that YouTube was founded after a dinner party "was probably very strengthened by marketing ideas around creating a story that was very digestible".

Question: What are the first names of the men that invented youtube? Question: When did the creators have the idea for youtube? Question: What was the original stimuli for creating the website? Question: Where did Chen live in 2005?