In this task, you're given passages that contain mentions of names of people, places, or things. Some of these mentions refer to the same person, place, or thing. Your job is to write questions that evaluate one's understanding of such references. Good questions are expected to link pronouns (she, her, him, his, their, etc.) or other mentions to people, places, or things to which they may refer. Do not ask questions that can be answered correctly without understanding the paragraph or having multiple answers. Avoid questions that do not link phrases referring to the same entity. For each of your questions, the answer should be one or more phrases in the paragraph, and it should be unambiguous.

Passage: The boar was an important symbol in prehistoric Europe, where, according to the archaeologist Jennifer Foster, it was "venerated, eulogised, hunted and eaten ... for millennia, until its virtual extinction in recent historical time." Anglo-Saxon boar symbols follow a thousand years of similar iconography, coming after La Tène examples in the fourth century BC, Gaulish specimens three centuries later, and Roman boars in the fourth century AD. They likely represent a fused tradition of European and Mediterranean cultures. The boar is said to have been sacred to a mother goddess figure among linguistically Celtic communities in Iron Age Europe, while the Roman historian Tacitus, writing around the first century AD, suggested that the Baltic Aesti wore boar symbols in battle to invoke her protection. Boar-crested helmets are depicted on the turn-of-the-millennium Gundestrup cauldron, discovered in Denmark, and on a Torslunda plate from Sweden, made some five hundred years later. Though the Romans also included the boar in their stable of symbols—four legions, including the twentieth, adopted it as their emblem—it was only one among many. The boar nonetheless persisted in continental Germanic tradition during the nearly 400 years of Roman rule in Britain, such as in association with the Scandinavian gods Freyja and Freyr. Its return to prominence in the Anglo-Saxon period, as represented by the boars from Benty Grange, Wollaston, Guilden Morden, and Horncastle, may therefore suggest the post-Roman reintroduction of a Germanic tradition from Europe, rather than the continuation of a tradition in Britain through 400 years of Roman rule. Whatever its precise symbolism, the Anglo-Saxon boar appears to have been associated with protection; the Beowulf poet makes this clear, writing that boar symbols on helmets kept watch over the warriors wearing them.
What represents a fused tradition of European and Mediterranean cultures?

Passage: The wind dropped on Tuesday evening, and the firebreaks created by the garrison finally began to take effect on Wednesday 5 September. Stopping the fire caused much fire and demolition damage in the lawyers' area called the Temple. Pepys walked all over the smouldering city, getting his feet hot, and climbed the steeple of Barking Church, from which he viewed the destroyed City, "the saddest sight of desolation that I ever saw." There were many separate fires still burning themselves out, but the Great Fire was over. The following Sunday, rain fell over the city extinguishing the fire. However, it took until the following March before embers stopped reigniting.Pepys visited Moorfields, a large public park immediately north of the City, and saw a great encampment of homeless refugees, "poor wretches carrying their good there, and every body keeping his goods together by themselves". He noted that the price of bread had doubled in the environs of the park. Evelyn also went out to Moorfields, which was turning into the main point of assembly for the homeless, and was horrified at the numbers of distressed people filling it, some under tents, others in makeshift shacks: "Many [were] without a rag or any necessary utensils, bed or board ... reduced to extremest misery and poverty." Evelyn was impressed by the pride of these distressed Londoners, "tho' ready to perish for hunger and destitution, yet not asking one pennie for relief."
Fears were as high as ever among the traumatised fire victims, fear of foreign arsonists and of a French and Dutch invasion. There was an outbreak of general panic on Wednesday night in the encampments at Parliament Hill, Moorfields, and Islington. A light in the sky over Fleet Street started a story that 50,000 French and Dutch immigrants had risen, widely rumoured to have started the fire, and were marching towards Moorfields to finish what the fire had begun: to cut the men's throats, rape the women, and steal their few possessions. Surging into the streets, the frightened mob fell on any foreigners whom they happened to encounter, and were appeased, according to Evelyn, only "with infinite pains and great difficulty" and pushed back into the fields by the Trained Bands, troops of Life Guards, and members of the court.
The mood was now so volatile that Charles feared a full-scale London rebellion against the monarchy. Food production and distribution had been disrupted to the point of non-existence; Charles announced that supplies of bread would be brought into the City every day, and safe markets set up round the perimeter. These markets were for buying and selling; there was no question of distributing emergency aid.
How was the city Pepys viewed destroyed?

Passage: Although Victorian painting styles went out of fashion soon after Watts's death, Hope has remained extremely influential. Mark Bills, curator of the Watts Gallery, described Hope as "the most famous and influential" of all Watts's paintings and "a jewel of the late nineteenth-century Symbolist movement". In 1889 socialist agitator John Burns visited Samuel and Henrietta Barnett in Whitechapel, and  saw a photograph of Hope among their possessions. After Henrietta explained its significance to him, efforts were made by the coalition of workers' groups which were to become the Labour Party to recruit Watts. Although determined to stay outside of politics, Watts wrote in support of striking busmen in 1891, and in 1895 donated a chalk reproduction of Hope to the Missions to Seamen in Poplar in support of London dock workers. (This is believed to be the red chalk version of Hope now in the Watts Gallery.) The passivity of Watts's depiction of Hope drew criticism from some within the socialist movement, who saw her as embodying an unwillingness to commit to action. The prominent art critic Charles Lewis Hind also loathed this passivity, writing in 1902 that "It is not a work that the robust admire, but the solitary and the sad find comfort in it. It reflects the pretty, pitiable, forlorn hope of those who are cursed with a low vitality, and poor physical health".Henry Cameron's platinotype reproductions of the first version of Hope had circulated since the painting's exhibition, but were slow to produce and expensive to buy. From the early 1890s photographer Frederick Hollyer produced large numbers of cheap platinotype reproductions of the second version, particularly after Hollyer formalised his business relationship with Watts in 1896. Hollyer sold the reproductions both via printsellers around the country and directly via catalogue, and the print proved extremely popular.

Who did some within the socialist movement see as embodying an unwillingness to commit to action?