Answer: in the manner of the chapel

Context: A cappella [a kapˈpɛlla] (Italian for "in the manner of the chapel") music is specifically group or solo singing without instrumental accompaniment, or a piece intended to be performed in this way. It contrasts with cantata, which is accompanied singing. The term "a cappella" was originally intended to differentiate between Renaissance polyphony and Baroque concertato style. In the 19th century a renewed interest in Renaissance polyphony coupled with an ignorance of the fact that vocal parts were often doubled by instrumentalists led to the term coming to mean unaccompanied vocal music. The term is also used, albeit rarely, as a synonym for alla breve.

Question: What does A cappella mean in the Italian language?


Answer: alla breve

Question: What is another term occasionally used to refer to A cappella?


Answer: 19th century

Question: At what point did Renaissance polyphony become popular again?


Answer: group or solo singing without instrumental accompaniment

Question: How is A cappella currently defined?


Answer: Renaissance polyphony and Baroque concertato

Question: A cappella was originally used to tell the difference between which two styles?


Answer: religious music

Context: A cappella music was originally used in religious music, especially church music as well as anasheed and zemirot. Gregorian chant is an example of a cappella singing, as is the majority of secular vocal music from the Renaissance. The madrigal, up until its development in the early Baroque into an instrumentally-accompanied form, is also usually in a cappella form. Jewish and Christian music were originally a cappella,[citation needed] and this practice has continued in both of these religions as well as in Islam.

Question: What form of music was A cappella predominately used for in its early years?


Answer: The madrigal

Question: What was considered part of A cappella until the Baroque period?


Answer: instrumentally-accompanied

Question: The madrigal became what type of form that prevented it from being accompanied with A cappella?


Answer: Renaissance

Question: In what era was most of the vocal music considered A cappella?


Answer: Josquin des Prez

Context: The polyphony of Christian a cappella music began to develop in Europe around the late 15th century, with compositions by Josquin des Prez. The early a cappella polyphonies may have had an accompanying instrument, although this instrument would merely double the singers' parts and was not independent. By the 16th century, a cappella polyphony had further developed, but gradually, the cantata began to take the place of a cappella forms. 16th century a cappella polyphony, nonetheless, continued to influence church composers throughout this period and to the present day. Recent evidence has shown that some of the early pieces by Palestrina, such as what was written for the Sistine Chapel was intended to be accompanied by an organ "doubling" some or all of the voices. Such is seen in the life of Palestrina becoming a major influence on Bach, most notably in the aforementioned Mass in B Minor. Other composers that utilized the a cappella style, if only for the occasional piece, were Claudio Monteverdi and his masterpiece, Lagrime d'amante al sepolcro dell'amata (A lover's tears at his beloved's grave), which was composed in 1610, and Andrea Gabrieli when upon his death it was discovered many choral pieces, one of which was in the unaccompanied style. Learning from the preceding two composeres, Heinrich Schütz utilized the a cappella style in numerous pieces, chief among these were the pieces in the oratorio style, which were traditionally performed during the Easter week and dealt with the religious subject matter of that week, such as Christ's suffering and the Passion. Five of Schutz's Historien were Easter pieces, and of these the latter three, which dealt with the passion from three different viewpoints, those of Matthew, Luke and John, were all done a cappella style. This was a near requirement for this type of piece, and the parts of the crowd were sung while the solo parts which were the quoted parts from either Christ or the authors were performed in a plainchant.

Question: Who was a known composer of A cappella music in the 15th century?


Answer: Mass in B Minor

Question: Bach was influenced by a popular A cappella composer heavily for what composition?


Answer: three

Question: How many of Schutz's Easter pieces were in the A cappella style?


Answer: 1610

Question: Lagrime d'amante al sepolcro dell'amata's well known A cappella composition was written in what year?


Answer: Andrea Gabrieli

Question: Some compositions were found after which composer's death?


Answer: khorovïye kontsertï

Context: In the Byzantine Rite of the Eastern Orthodox Church and the Eastern Catholic Churches, the music performed in the liturgies is exclusively sung without instrumental accompaniment. Bishop Kallistos Ware says, "The service is sung, even though there may be no choir... In the Orthodox Church today, as in the early Church, singing is unaccompanied and instrumental music is not found." This a cappella behavior arises from strict interpretation of Psalms 150, which states, Let every thing that hath breath praise the Lord. Praise ye the Lord. In keeping with this philosophy, early Russian musika which started appearing in the late 17th century, in what was known as khorovïye kontsertï (choral concertos) made a cappella adaptations of Venetian-styled pieces, such as the treatise, Grammatika musikiyskaya (1675), by Nikolai Diletsky. Divine Liturgies and Western Rite masses composed by famous composers such as Peter Tchaikovsky, Sergei Rachmaninoff, Alexander Arkhangelsky, and Mykola Leontovych are fine examples of this.

Question: When did Russian musika show up?


Answer: Venetian-styled

Question: khorovïye kontsertï were typically done similar to what pieces?


Answer: Psalms 150

Question: What bible passage gave rise to certain a cappella attitudes?


Answer: Nikolai Diletsky

Question: Who composed a popular Venetian-styled piece in 1675?


Answer: Sacred Harp

Context: Present-day Christian religious bodies known for conducting their worship services without musical accompaniment include some Presbyterian churches devoted to the regulative principle of worship, Old Regular Baptists, Primitive Baptists, Plymouth Brethren, Churches of Christ, the Old German Baptist Brethren, Doukhobors the Byzantine Rite and the Amish, Old Order Mennonites and Conservative Mennonites. Certain high church services and other musical events in liturgical churches (such as the Roman Catholic Mass and the Lutheran Divine Service) may be a cappella, a practice remaining from apostolic times. Many Mennonites also conduct some or all of their services without instruments. Sacred Harp, a type of folk music, is an a cappella style of religious singing with shape notes, usually sung at singing conventions.

Question: What is the name of the religious a cappella style used with shape notes?


Answer: apostolic times

Question: A cappella exists in some liturgical churches as an influence from what era?


Answer: Christian religious bodies

Question: In the modern day, what broad religious group is most known to implement a cappella?


Answer: They were considered a Catholic innovation

Context: Instruments have divided Christendom since their introduction into worship. They were considered a Catholic innovation, not widely practiced until the 18th century, and were opposed vigorously in worship by a number of Protestant Reformers, including Martin Luther (1483–1546), Ulrich Zwingli, John Calvin (1509–1564) and John Wesley (1703–1791). Alexander Campbell referred to the use of an instrument in worship as "a cow bell in a concert". In Sir Walter Scott's The Heart of Midlothian, the heroine, Jeanie Deans, a Scottish Presbyterian, writes to her father about the church situation she has found in England (bold added):

Question: Why were instruments more unwelcome to Christians?


Answer: The Heart of Midlothian

Question: What was the name of the book in which Jeanie Deans is the protagonist?


Answer: Alexander Campbell

Question: Who is quoted for saying instruments in religious services are like "A cow bell in a concert"


Answer: Sir Walter Scott

Question: Who authored The Heart of the Midlothian?


Answer: an interpretation of history

Context: Those who subscribe to this interpretation believe that since the Christian scriptures never counter instrumental language with any negative judgment on instruments, opposition to instruments instead comes from an interpretation of history. There is no written opposition to musical instruments in any setting in the first century and a half of Christian churches (33 AD to 180AD). The use of instruments for Christian worship during this period is also undocumented. Toward the end of the 2nd century, Christians began condemning the instruments themselves. Those who oppose instruments today believe these Church Fathers had a better understanding of God's desire for the church,[citation needed] but there are significant differences between the teachings of these Church Fathers and Christian opposition to instruments today.

Question: What does the rejection of instruments in Christian music likely stem from?


Answer: 33 AD to 180AD

Question: During what time is there no record of Christians using instruments for worship?


Answer: the 2nd century

Question: At what point did instruments begin to receive condemnation from Christians?


Answer: Church Fathers had a better understanding of God's desire for the church

Question: For what reason do modern Christians continue to oppose the use of instruments?


Answer: Sabbath

Context: While worship in the Temple in Jerusalem included musical instruments (2 Chronicles 29:25–27), traditional Jewish religious services in the Synagogue, both before and after the last destruction of the Temple, did not include musical instruments given the practice of scriptural cantillation. The use of musical instruments is traditionally forbidden on the Sabbath out of concern that players would be tempted to repair (or tune) their instruments, which is forbidden on those days. (This prohibition has been relaxed in many Reform and some Conservative congregations.) Similarly, when Jewish families and larger groups sing traditional Sabbath songs known as zemirot outside the context of formal religious services, they usually do so a cappella, and Bar and Bat Mitzvah celebrations on the Sabbath sometimes feature entertainment by a cappella ensembles. During the Three Weeks musical instruments are prohibited. Many Jews consider a portion of the 49-day period of the counting of the omer between Passover and Shavuot to be a time of semi-mourning and instrumental music is not allowed during that time. This has led to a tradition of a cappella singing sometimes known as sefirah music.

Question: On what day is using musical instruments not allowed?


Answer: a cappella

Question: In what style do Jewish families typically sing Sabbath songs?


Answer: sefirah music

Question: What is a cappella music occasionally called among those of Jewish faith?


Answer: 49

Question: How many days are counted between Passover and Shavuot?


Answer: a time of semi-mourning

Question: What is part of the time between Passover and Shavuot thought to be?


Answer: Philo

Context: The popularization of the Jewish chant may be found in the writings of the Jewish philosopher Philo, born 20 BCE. Weaving together Jewish and Greek thought, Philo promoted praise without instruments, and taught that "silent singing" (without even vocal chords) was better still. This view parted with the Jewish scriptures, where Israel offered praise with instruments by God's own command (2 Chronicles 29:25). The shofar is the only temple instrument still being used today in the synagogue, and it is only used from Rosh Chodesh Elul through the end of Yom Kippur. The shofar is used by itself, without any vocal accompaniment, and is limited to a very strictly defined set of sounds and specific places in the synagogue service.

Question: What is the name of the philosopher who praised music without instruments?


Answer: Jewish scriptures

Question: What did Philo's views on the absence of instruments clash with?


Answer: shofar

Question: What is the one instrument still in use today by the synagogue?


Answer: Yom Kippur

Question: The shofar stops being used at the end of what Jewish event?


Answer: by itself, without any vocal accompaniment

Question: How is the shofar used?


Answer: 1911

Context: A strong and prominent a cappella tradition was begun in the midwest part of the United States in 1911 by F. Melius Christiansen, a music faculty member at St. Olaf College in Northfield, Minnesota. The St. Olaf College Choir was established as an outgrowth of the local St. John's Lutheran Church, where Christiansen was organist and the choir was composed, at least partially, of students from the nearby St. Olaf campus. The success of the ensemble was emulated by other regional conductors, and a rich tradition of a cappella choral music was born in the region at colleges like Concordia College (Moorhead, Minnesota), Augustana College (Rock Island, Illinois), Wartburg College (Waverly, Iowa), Luther College (Decorah, Iowa), Gustavus Adolphus College (St. Peter, Minnesota), Augustana College (Sioux Falls, South Dakota), and Augsburg College (Minneapolis, Minnesota). The choirs typically range from 40 to 80 singers and are recognized for their efforts to perfect blend, intonation, phrasing and pitch in a large choral setting.

Question: When did a cappella begin to take hold in the United States?


Answer: The St. Olaf College Choir

Question: What was the name of the choir F. Mellus Christiansen used?


Answer: other regional conductors

Question: Who did the St. Olaf Choir influence?


Answer: 40 to 80

Question: How many singers are typically in the choirs?


Answer: The Song Spinners

Context: In July 1943, as a result of the American Federation of Musicians boycott of US recording studios, the a cappella vocal group The Song Spinners had a best-seller with "Comin' In On A Wing And A Prayer". In the 1950s several recording groups, notably The Hi-Los and the Four Freshmen, introduced complex jazz harmonies to a cappella performances. The King's Singers are credited with promoting interest in small-group a cappella performances in the 1960s. In 1983 an a cappella group known as The Flying Pickets had a Christmas 'number one' in the UK with a cover of Yazoo's (known in the US as Yaz) "Only You". A cappella music attained renewed prominence from the late 1980s onward, spurred by the success of Top 40 recordings by artists such as The Manhattan Transfer, Bobby McFerrin, Huey Lewis and the News, All-4-One, The Nylons, Backstreet Boys and Boyz II Men.[citation needed]

Question: What a cappella group rose to popularity in 1943?


Answer: US recording studios

Question: What was boycotted by American musicians in 1943?


Answer: The Hi-Los and the Four Freshmen

Question: Who is credited for first introducing elements of Jazz into a cappella?


Answer: "Only You"

Question: What number one song was covered by an a cappella group in 1983?


Answer: the success of Top 40 recordings

Question: During and after the 80's, what helped a cappella music rise in popularity?


Answer: vocal percussion

Context: Contemporary a cappella includes many vocal groups and bands who add vocal percussion or beatboxing to create a pop/rock/gospel sound, in some cases very similar to bands with instruments. Examples of such professional groups include Straight No Chaser, Pentatonix, The House Jacks, Rockapella, Mosaic, and M-pact. There also remains a strong a cappella presence within Christian music, as some denominations purposefully do not use instruments during worship. Examples of such groups are Take 6, Glad and Acappella. Arrangements of popular music for small a cappella ensembles typically include one voice singing the lead melody, one singing a rhythmic bass line, and the remaining voices contributing chordal or polyphonic accompaniment.

Question: In place of instruments, what do some modern a cappella groups implement?


Answer: Christian music

Question: Where does a cappella still maintain a heavy presence?


Answer: chordal or polyphonic accompaniment

Question: In a cappella, what do the voices not contributing lead vocals or a bass line contribute?


Answer: four

Context: A cappella has been used as the sole orchestration for original works of musical theater that have had commercial runs Off-Broadway (theaters in New York City with 99 to 500 seats) only four times. The first was Avenue X which opened on 28 January 1994 and ran for 77 performances. It was produced by Playwrights Horizons with book by John Jiler, music and lyrics by Ray Leslee. The musical style of the show's score was primarily Doo-Wop as the plot revolved around Doo-Wop group singers of the 1960s.

Question: How many works of a cappella in musical theater have been successful in Off-Broadway productions?


Answer: Avenue X

Question: What was the name of the a cappella musical that first opened 28 January 1994?


Answer: the 1960s

Question: What time period was Avenue X set in?


Answer: 77

Question: What was the final number of performances in Avenue X's original run?


Answer: Ray Leslee

Question: Who was responsible for the lyrics of Avenue X?


Answer: Theatre Row’s Acorn Theatre

Context: The a cappella musical Perfect Harmony, a comedy about two high school a cappella groups vying to win the National championship, made its Off Broadway debut at Theatre Row’s Acorn Theatre on 42nd Street in New York City in October, 2010 after a successful out-of-town run at the Stoneham Theatre, in Stoneham, Massachusetts. Perfect Harmony features the hit music of The Jackson 5, Pat Benatar, Billy Idol, Marvin Gaye, Scandal, Tiffany, The Romantics, The Pretenders, The Temptations, The Contours, The Commodores, Tommy James & the Shondells and The Partridge Family, and has been compared to a cross between Altar Boyz and The 25th Annual Putnam County Spelling Bee.

Question: What Off-Broadway theater did Perfect Harmony open at?


Answer: Stoneham Theatre

Question: Before coming to New York, at what theater had Perfect Harmony previously been successful?


Answer: Altar Boyz and The 25th Annual Putnam County Spelling Bee.

Question: Perfect Harmony has been called a combination of which two musicals?


Answer: October

Question: In what month was Perfect Harmony's Off-Brodway debut?


Answer: comedy

Question: What genre best describes Perfect Harmony?


Answer: In Transit

Context: The fourth a cappella musical to appear Off-Broadway, In Transit, premiered 5 October 2010 and was produced by Primary Stages with book, music, and lyrics by Kristen Anderson-Lopez, James-Allen Ford, Russ Kaplan, and Sara Wordsworth. Set primarily in the New York City subway system its score features an eclectic mix of musical genres (including jazz, hip hop, Latin, rock, and country). In Transit incorporates vocal beat boxing into its contemporary a cappella arrangements through the use of a subway beat boxer character. Beat boxer and actor Chesney Snow performed this role for the 2010 Primary Stages production. According to the show's website, it is scheduled to reopen for an open-ended commercial run in the Fall of 2011. In 2011 the production received four Lucille Lortel Award nominations including Outstanding Musical, Outer Critics Circle and Drama League nominations, as well as five Drama Desk nominations including Outstanding Musical and won for Outstanding Ensemble Performance.

Question: What is the name of the a cappella musical that debuted Off-Broadway in the same year as Perfect Harmony?


Answer: the New York City subway system

Question: Where does most of In Transit take place?


Answer: beat boxing

Question: What a cappella vocal style is implemented in many of In Transit's songs?


Answer: four

Question: How many Lucille Lortel Awards was In Transit nominated for?


Answer: Chesney Snow

Question: What is the name of the actor who played the subway beat boxer?


Answer: Barbershop music

Context: Barbershop music is one of several uniquely American art forms. The earliest reports of this style of a cappella music involved African Americans. The earliest documented quartets all began in barbershops. In 1938, the first formal men's barbershop organization was formed, known as the Society for the Preservation and Encouragement of Barber Shop Quartet Singing in America (S.P.E.B.S.Q.S.A), and in 2004 rebranded itself and officially changed its public name to the Barbershop Harmony Society (BHS). Today the BHS has over 22,000 members in approximately 800 chapters across the United States, and the barbershop style has spread around the world with organizations in many other countries. The Barbershop Harmony Society provides a highly organized competition structure for a cappella quartets and choruses singing in the barbershop style.

Question: What type of a cappella music is specific to American culture?


Answer: Barbershop Harmony Society

Question: What did the a cappella organization founded in 1938 change its name to in 2004?


Answer: over 22,000

Question: How many people currently have membership to the BHS?


Answer: African Americans

Question: What racial group was primarily involved in babershop a cappella in its earliest days?


Answer: S.P.E.B.S.Q.S.A

Question: What were the initials of the BHS before it changes its name in 2004?


Answer: Sweet Adelines

Context: In 1945, the first formal women's barbershop organization, Sweet Adelines, was formed. In 1953 Sweet Adelines became an international organization, although it didn't change its name to Sweet Adelines International until 1991. The membership of nearly 25,000 women, all singing in English, includes choruses in most of the fifty United States as well as in Australia, Canada, England, Finland, Germany, Ireland, Japan, New Zealand, Scotland, Sweden, Wales and the Netherlands. Headquartered in Tulsa, Oklahoma, the organization encompasses more than 1,200 registered quartets and 600 choruses.

Question: What is the name of the first female barbershop organization?


Answer: 1991

Question: When did the Sweet Adelines change their name to acknowledge their international reach?


Answer: nearly 25,000

Question: How many women are members of the Sweet Adelines?


Answer: Tulsa, Oklahoma

Question: Where is the Sweet Adelines HQ?


Answer: 1953

Question: In what year did the Sweet Adelines become an international group?


Answer: Eric Ericson

Context: The reasons for the strong Swedish dominance are as explained by Richard Sparks manifold; suffice to say here that there is a long-standing tradition, an unsusually large proportion of the populations (5% is often cited) regularly sing in choirs, the Swedish choral director Eric Ericson had an enormous impact on a cappella choral development not only in Sweden but around the world, and finally there are a large number of very popular primary and secondary schools (music schools) with high admission standards based on auditions that combine a rigid academic regimen with high level choral singing on every school day, a system that started with Adolf Fredrik's Music School in Stockholm in 1939 but has spread over the country.

Question: What is the name of the Swedish man known for being a large influence to a cappella across the world?


Answer: Adolf Fredrik's Music School

Question: Which music school began the implementation of high musical standards?


Answer: 5%

Question: What portion of the Swedish population engages in a cappella singing?


Answer: Richard Sparks

Question: Who describes the many reasons for Sweden's heavy involvement in a cappella?


Answer: RPI Glee Club

Context: It is not clear exactly where collegiate a cappella began. The Rensselyrics of Rensselaer Polytechnic Institute (formerly known as the RPI Glee Club), established in 1873 is perhaps the oldest known collegiate a cappella group.[citation needed] However the longest continuously-singing group is probably The Whiffenpoofs of Yale University, which was formed in 1909 and once included Cole Porter as a member. Collegiate a cappella groups grew throughout the 20th century. Some notable historical groups formed along the way include Princeton University's Tigertones (1946), Colgate University's The Colgate 13 (1942), Dartmouth College's Aires (1946), Cornell University's Cayuga's Waiters (1949) and The Hangovers (1968), the University of Maine Maine Steiners (1958), the Columbia University Kingsmen (1949), the Jabberwocks of Brown University (1949), and the University of Rochester YellowJackets (1956). All-women a cappella groups followed shortly, frequently as a parody of the men's groups: the Smiffenpoofs of Smith College (1936), The Shwiffs of Connecticut College (The She-Whiffenpoofs, 1944), and The Chattertocks of Brown University (1951). A cappella groups exploded in popularity beginning in the 1990s, fueled in part by a change in style popularized by the Tufts University Beelzebubs and the Boston University Dear Abbeys. The new style used voices to emulate modern rock instruments, including vocal percussion/"beatboxing". Some larger universities now have multiple groups. Groups often join one another in on-campus concerts, such as the Georgetown Chimes' Cherry Tree Massacre, a 3-weekend a cappella festival held each February since 1975, where over a hundred collegiate groups have appeared, as well as International Quartet Champions The Boston Common and the contemporary commercial a cappella group Rockapella. Co-ed groups have produced many up-and-coming and major artists, including John Legend, an alumnus of the Counterparts at the University of Pennsylvania, and Sara Bareilles, an alumna of Awaken A Cappella at University of California, Los Angeles. Mira Sorvino is an alumna of the Harvard-Radcliffe Veritones of Harvard College where she had the solo on Only You by Yaz.

Question: What is the previous name of oldest recorded college a cappella group?


Answer: Cole Porter

Question: What prominent composer was once a member of The Whiffenpoofs?


Answer: the Smiffenpoofs of Smith College

Question: What is the name of the a capella group that was a parody of The Whiffenpoofs?


Answer: Georgetown Chimes' Cherry Tree Massacre

Question: What is the name of the college a capella event that's been held since 1975?


Answer: John Legend

Question: What well-known musician was once part of the college a capella group The Counterparts?


Answer: Penn Masala

Context: A cappella is gaining popularity among South Asians with the emergence of primarily Hindi-English College groups. The first South Asian a cappella group was Penn Masala, founded in 1996 at the University of Pennsylvania. Co-ed South Asian a cappella groups are also gaining in popularity. The first co-ed south Asian a cappella was Anokha, from the University of Maryland, formed in 2001. Also, Dil se, another co-ed a cappella from UC Berkeley, hosts the "Anahat" competition at the University of California, Berkeley annually. Maize Mirchi, the co-ed a cappella group from the University of Michigan hosts "Sa Re Ga Ma Pella", an annual South Asian a cappella invitational with various groups from the Midwest.

Question: Whas is the name of the ethnic a capella group founded at the University of Pennsylvania in 1996?


Answer: South Asians

Question: Among which group is a capella becoming more prominent?


Answer: Anokha

Question: What is the name of the first South Asian a capella group to accept both men and women?


Answer: Anahat

Question: What a capella competition is hosted at UC Berkeley?


Answer: Maize Mirchi

Question: What group hosts the a capella competition "Sa Re Ga Ma Pella"?


Answer: Harmony Sweepstakes

Context: Increased interest in modern a cappella (particularly collegiate a cappella) can be seen in the growth of awards such as the Contemporary A Cappella Recording Awards (overseen by the Contemporary A Cappella Society) and competitions such as the International Championship of Collegiate A Cappella for college groups and the Harmony Sweepstakes for all groups. In December 2009, a new television competition series called The Sing-Off aired on NBC. The show featured eight a cappella groups from the United States and Puerto Rico vying for the prize of $100,000 and a recording contract with Epic Records/Sony Music. The show was judged by Ben Folds, Shawn Stockman, and Nicole Scherzinger and was won by an all-male group from Puerto Rico called Nota. The show returned for a second and third season, won by Committed and Pentatonix, respectively.

Question: What popular a capella competition is not specific to college groups?


Answer: a recording contract with Epic Records/Sony Music

Question: Aside from the monetary reward, what was offered to the winner of The Sing-Off?


Answer: Nota

Question: What is the name of the group that won The Sing-Off?


Answer: Pentatonix

Question: Who won The Sing-Off final season?


Answer: Puerto Rico

Question: In The Sing-Off, where did the groups not from the United States come from?


Answer: emulate instrumentation

Context: In addition to singing words, some a cappella singers also emulate instrumentation by reproducing instrumental sounds with their vocal cords and mouth. One of the earliest 20th century practitioners of this method were The Mills Brothers whose early recordings of the 1930s clearly stated on the label that all instrumentation was done vocally. More recently, "Twilight Zone" by 2 Unlimited was sung a cappella to the instrumentation on the comedy television series Tompkins Square. Another famous example of emulating instrumentation instead of singing the words is the theme song for The New Addams Family series on Fox Family Channel (now ABC Family). Groups such as Vocal Sampling and Undivided emulate Latin rhythms a cappella. In the 1960s, the Swingle Singers used their voices to emulate musical instruments to Baroque and Classical music. Vocal artist Bobby McFerrin is famous for his instrumental emulation. A cappella group Naturally Seven recreates entire songs using vocal tones for every instrument.

Question: What do some a capella groups do other than sing words?


Answer: The Mills Brothers

Question: What a capella group is credited for being one of the earliest to adapt instrumental emulation?


Answer: Baroque and Classical music

Question: What types of music did the Swingle Singers implement instrumental emulation for?


Answer: The New Addams Family

Question: What is the name of the ABC Family show whose theme is entirely a capella?


Answer: nonsense words

Context: The Swingle Singers used nonsense words to sound like instruments, but have been known to produce non-verbal versions of musical instruments. Like the other groups, examples of their music can be found on YouTube. Beatboxing, more accurately known as vocal percussion, is a technique used in a cappella music popularized by the hip-hop community, where rap is often performed a cappella also. The advent of vocal percussion added new dimensions to the a cappella genre and has become very prevalent in modern arrangements. Petra Haden used a four-track recorder to produce an a cappella version of The Who Sell Out including the instruments and fake advertisements on her album Petra Haden Sings: The Who Sell Out in 2005. Haden has also released a cappella versions of Journey's "Don't Stop Believin'", The Beach Boys' "God Only Knows" and Michael Jackson's "Thriller". In 2009, Toyota commissioned Haden to perform three songs for television commercials for the third-generation Toyota Prius, including an a cappella version of The Bellamy Brothers' 1970s song "Let Your Love Flow".[citation needed]

Question: What did the Swingle Singers primarily use to emulate musical instruments?


Answer: vocal percussion

Question: What is another term for beatboxing?


Answer: a four-track recorder

Question: What was used to make an a capella recording of The Who Sell Out?


Answer: Toyota

Question: What car manufacturer hired Petra Haden to perform a capella songs in commercials for their car?


Answer: YouTube

Question: On what website can many a capella groups' music be listened to?


Answer: Ordo Praedicatorum

Context: The Order of Preachers (Latin: Ordo Praedicatorum, hence the abbreviation OP used by members), more commonly known after the 15th century as the Dominican Order or Dominicans, is a Roman Catholic religious order founded by the Spanish priest Saint Dominic de Guzman in France and approved by Pope Honorius III (1216–27) on 22 December 1216. Membership in this "mendicant" order includes friars, nuns, active sisters, and lay or secular Dominicans (formerly known as tertiaries, though recently there has been a growing number of Associates, who are unrelated to the tertiaries) affiliated with the order.

Question: What is the Latin for Order of Preachers?


Answer: Pope Honorius III

Question: What Pope approved of the Order of Preachers?


Answer: the Dominican Order

Question: After the 15th century, what was the Order of Preachers known as?


Answer: Roman Catholic

Question: What religion does the Dominican Order belong to?


Answer: Saint Dominic de Guzman

Question: What Spanish Priest founded the Order of Preachers?


Answer: the Middle Ages

Context: Founded to preach the Gospel and to combat heresy, the teaching activity of the order and its scholastic organization placed the Preachers in the forefront of the intellectual life of the Middle Ages. The order is famed for its intellectual tradition, having produced many leading theologians and philosophers. The Dominican Order is headed by the Master of the Order, who is currently Bruno Cadoré. Members of the order generally carry the letters O.P., standing for Ordinis Praedicatorum, meaning of the Order of Preachers, after their names.

Question: During what time period did the Dominican Order do its best work?


Answer: to combat heresy

Question: What was one reason why the Dominican Order was established?


Answer: Master of the Order

Question: The head of the Dominican Order is known as what?


Answer: Bruno Cadoré

Question: Who is the current Master of the Order?


Answer: its intellectual tradition

Question: What is the Order of Preachers known for?


Answer: Men of God

Context: The Dominican Order came into being in the Middle Ages at a time when religion began to be contemplated in a new way. Men of God were no longer expected to stay behind the walls of a cloister. Instead, they travelled among the people, taking as their examples the apostles of the primitive Church. Out of this ideal emerged two orders of mendicant friars: one, the Friars Minor, was led by Francis of Assisi; the other, the Friars Preachers, by Dominic of Guzman. Like his contemporary, Francis, Dominic saw the need for a new type of organization, and the quick growth of the Dominicans and Franciscans during their first century of existence confirms that the orders of mendicant friars met a need.

Question: During the Middle Ages, who was no longer expected to stay behind walls away from the common man?


Answer: two

Question: How many orders of mendicant friars came out of the Middle Ages?


Answer: Francis of Assisi

Question: Who led the Friars Minor order at this time?


Answer: the Friars Preachers

Question: Dominic of Guzman led what order of mendicant friars?


Answer: the Dominicans and Franciscans

Question: What two groups grew quickly during the Middle Ages?


Answer: the Benedictines

Context: Dominic sought to establish a new kind of order, one that would bring the dedication and systematic education of the older monastic orders like the Benedictines to bear on the religious problems of the burgeoning population of cities, but with more organizational flexibility than either monastic orders or the secular clergy. Dominic's new order was to be a preaching order, trained to preach in the vernacular languages. Rather than earning their living on vast farms as the monasteries had done, the new friars would survive by begging, "selling" themselves through persuasive preaching.

Question: The Dominican Order received influence from what monastic order?


Answer: a preaching order

Question: What type of order was the Dominican Order?


Answer: farms

Question: What did previous religious orders do for a living?


Answer: by begging

Question: How did the Dominican Order earn money?


Answer: with loyalty to learning and virtue

Context: Dominic inspired his followers with loyalty to learning and virtue, a deep recognition of the spiritual power of worldly deprivation and the religious state, and a highly developed governmental structure. At the same time, Dominic inspired the members of his order to develop a "mixed" spirituality. They were both active in preaching, and contemplative in study, prayer and meditation. The brethren of the Dominican Order were urban and learned, as well as contemplative and mystical in their spirituality. While these traits had an impact on the women of the order, the nuns especially absorbed the latter characteristics and made those characteristics their own. In England, the Dominican nuns blended these elements with the defining characteristics of English Dominican spirituality and created a spirituality and collective personality that set them apart.

Question: How did Dominic inspire his followers?


Answer: nuns

Question: What group especially benefited from the Dominican Order's mystical spirituality?


Answer: England

Question: In what country did Dominican Order nuns thrive in?


Answer: a "mixed" spirituality

Question: What type of spirituality did Dominic want his followers to learn?


Answer: theology

Context: As an adolescent, he had a particular love of theology and the Scriptures became the foundation of his spirituality. During his studies in Palencia, Spain, he experienced a dreadful famine, prompting Dominic to sell all of his beloved books and other equipment to help his neighbors. After he completed his studies, Bishop Martin Bazan and Prior Diego d'Achebes appointed Dominic to the cathedral chapter and he became a regular canon under the Rule of St. Augustine and the Constitutions for the cathedral church of Osma. At the age of twenty-four or twenty-five, he was ordained to the priesthood.

Question: What subject did Dominic particularly love?


Answer: to help his neighbors

Question: Why did Dominic sell his books?


Answer: Spain

Question: In what country did Dominic experience a great famine?


Answer: twenty-five

Question: At around what age was Dominic ordained as a Priest?


Answer: St. Augustine

Question: After completing his studies, under whose rule did he become a regular canon?


Answer: Prior Diego de Acebo

Context: In 1203, Dominic joined Prior Diego de Acebo on an embassy to Denmark for the monarchy of Spain, to arrange the marriage between the son of King Alfonso VIII of Castile and a niece of King Valdemar II of Denmark. At that time the south of France was the stronghold of the Cathar or Albigensian heresy, named after the Duke of Albi, a Cathar sympathiser and opponent to the subsequent Albigensian Crusade (1209–1229). Dominic was fired by a reforming zeal after they encountered Albigensian Christians at Toulouse.

Question: With whom did Dominic travel with to Denmark?


Answer: monarchy of Spain

Question: Who requested that Dominic travel to Denmark?


Answer: south of France

Question: In 1203, what area was a stronghold of the Cathar?


Answer: 1209–1229

Question: During what time period did the Albigensian Crusade occur?


Answer: to arrange the marriage between the son of King Alfonso VIII of Castile and a niece of King Valdemar II of Denmark

Question: Why did Dominic travel to Denmark in 1203?


Answer: with an offensive amount of pomp and ceremony

Context: Prior Diego saw immediately one of the paramount reasons for the spread of the unorthodox movement: the representatives of the Holy Church acted and moved with an offensive amount of pomp and ceremony. On the other hand, the Cathars lived in a state of self-sacrifice that was widely appealing. For these reasons, Prior Diego suggested that the papal legates begin to live a reformed apostolic life. The legates agreed to change if they could find a strong leader. The prior took up the challenge, and he and Dominic dedicated themselves to the conversion of the Albigensians. Despite this particular mission, in winning the Albigensians over by persuasion Dominic met limited success, "for though in his ten years of preaching a large number of converts were made, it has to be said that the results were not such as had been hoped for."

Question: How did Prior Diego think the members of the Holy Church acted?


Answer: the Cathars

Question: Who did Prior Diego admire more than the Holy Church?


Answer: in a state of self-sacrifice

Question: How did the Cathars live?


Answer: a strong leader

Question: In order to change to a better way of life, what did the legates request of Diego?


Answer: the Albigensians

Question: Who did Diego and Dominic try to convert?


Answer: 1206

Context: Dominic became the spiritual father to several Albigensian women he had reconciled to the faith, and in 1206 he established them in a convent in Prouille. This convent would become the foundation of the Dominican nuns, thus making the Dominican nuns older than the Dominican friars. Prior Diego sanctioned the building of a monastery for girls whose parents had sent them to the care of the Albigensians because their families were too poor to fulfill their basic needs. The monastery was at Prouille would later become Dominic's headquarters for his missionary effort there. After two years on the mission field, Prior Diego died while traveling back to Spain. When his preaching companions heard of his death, all save Dominic and a very small number of others returned to their homes.

Question: In what year did Dominic establish a convent?


Answer: Albigensian

Question: What women did Dominic convert for his convent?


Answer: Dominican nuns

Question: What group are older than the Dominican Friars?


Answer: too poor

Question: Why did families send their girls to Diego's monastery?


Answer: two years

Question: How long after his mission did Prior Diego die?


Answer: Rule of St. Augustine

Context: In July 1215, with the approbation of Bishop Foulques of Toulouse, Dominic ordered his followers into an institutional life. Its purpose was revolutionary in the pastoral ministry of the Catholic Church. These priests were organized and well trained in religious studies. Dominic needed a framework—a rule—to organize these components. The Rule of St. Augustine was an obvious choice for the Dominican Order, according to Dominic's successor, Jordan of Saxony, because it lent itself to the "salvation of souls through preaching". By this choice, however, the Dominican brothers designated themselves not monks, but canons-regular. They could practice ministry and common life while existing in individual poverty.

Question: What framework did Dominic use in order to build his institution?


Answer: 1215

Question: In what year did Dominic order his followers into an institutional life?


Answer: Jordan of Saxony

Question: Who was the successor to Dominic?


Answer: the "salvation of souls through preaching"

Question: What did the Rule of St. Augustine believe in?


Answer: canons-regular

Question: What were the Dominican Brothers?


Answer: Palencia

Context: Dominic's education at Palencia gave him the knowledge he needed to overcome the Manicheans. With charity, the other concept that most defines the work and spirituality of the order, study became the method most used by the Dominicans in working to defend the Church against the perils that hounded it, and also of enlarging its authority over larger areas of the known world. In Dominic's thinking, it was impossible for men to preach what they did not or could not understand. When the brethren left Prouille, then, to begin their apostolic work, Dominic sent Matthew of Paris to establish a school near the University of Paris. This was the first of many Dominican schools established by the brethren, some near large universities throughout Europe.

Question: Dominic studied in what city?


Answer: the Manicheans

Question: Dominic's education helped him to overcome who?


Answer: charity

Question: What helps define the work of the Dominican Order?


Answer: Paris

Question: In what city did Dominic establish a school?


Answer: Matthew of Paris

Question: Who did Dominic entrust to start his school?


Answer: the ancient Roman basilica of Santa Sabina

Context: In 1219 Pope Honorius III invited Saint Dominic and his companions to take up residence at the ancient Roman basilica of Santa Sabina, which they did by early 1220. Before that time the friars had only a temporary residence in Rome at the convent of San Sisto Vecchio which Honorius III had given to Dominic circa 1218 intending it to become a convent for a reformation of nuns at Rome under Dominic's guidance. In May 1220 at Bologna the order's first General Chapter mandated that each new priory of the order maintain its own studium conventuale thus laying the foundation of the Dominican tradition of sponsoring widespread institutions of learning. The official foundation of the Dominican convent at Santa Sabina with its studium conventuale occurred with the legal transfer of property from Honorius III to the Order of Preachers on June 5, 1222. This studium was transformed into the order's first studium provinciale by Saint Thomas Aquinas in 1265. Part of the curriculum of this studium was relocated in 1288 at the studium of Santa Maria sopra Minerva which in the 16th century world be transformed into the College of Saint Thomas (Latin: Collegium Divi Thomæ). In the 20th century the college would be relocated to the convent of Saints Dominic and Sixtus and would be transformed into the Pontifical University of Saint Thomas Aquinas, Angelicum.

Question: Where did Dominic and his followers live during early 1220?


Answer: Pope Honorius III

Question: Who invited Dominic to stay in the Roman Basilica of Santa Sabina?


Answer: its own studium conventuale

Question: What was required of each new priory?


Answer: June 5, 1222

Question: When did Pope Honorius III transfer property to the Order of Preachers?


Answer: the Pontifical University of Saint Thomas Aquinas, Angelicum

Question: The College of Saint Thomas became what institution of learning in the 20th Century?


Answer: England

Context: The Dominican friars quickly spread, including to England, where they appeared in Oxford in 1221. In the 13th century the order reached all classes of Christian society, fought heresy, schism, and paganism by word and book, and by its missions to the north of Europe, to Africa, and Asia passed beyond the frontiers of Christendom. Its schools spread throughout the entire Church; its doctors wrote monumental works in all branches of knowledge, including the extremely important Albertus Magnus and Thomas Aquinas. Its members included popes, cardinals, bishops, legates, inquisitors, confessors of princes, ambassadors, and paciarii (enforcers of the peace decreed by popes or councils). The order was appointed by Pope Gregory IX the duty to carry out the Inquisition. In his Papal Bull Ad extirpanda of 1252, Pope Innocent IV authorised the Dominicans' use of torture under prescribed circumstances.

Question: What European country did the Dominican Friars quickly expand to?


Answer: Oxford

Question: What British university did the Dominican Friars appear in?


Answer: paganism

Question: What did the Dominican Order fight against?


Answer: Thomas Aquinas

Question: What is one branch of knowledge that the Dominican Order created works in?


Answer: Pope Gregory IX

Question: Who appointed the Dominican Order to begin the inquisition?


Answer: German mysticism

Context: The expansion of the order produced changes. A smaller emphasis on doctrinal activity favoured the development here and there of the ascetic and contemplative life and there sprang up, especially in Germany and Italy, the mystical movement with which the names of Meister Eckhart, Heinrich Suso, Johannes Tauler, and St. Catherine of Siena are associated. (See German mysticism, which has also been called "Dominican mysticism.") This movement was the prelude to the reforms undertaken, at the end of the century, by Raymond of Capua, and continued in the following century. It assumed remarkable proportions in the congregations of Lombardy and the Netherlands, and in the reforms of Savonarola in Florence.

Question: The term "Dominican mysticism" is also knows as what?


Answer: Germany and Italy

Question: In what European countries did the Dominican Order experience changes to how they thought?


Answer: St. Catherine of Siena

Question: What saint is associated with the new Dominican mysticism?


Answer: the Netherlands

Question: Dominican mysticism also spread to what European country?


Answer: Savonarola

Question: What friar helped to spread Dominican mysticism to Italy?


Answer: the Renaissance

Context: At the same time the order found itself face to face with the Renaissance. It struggled against pagan tendencies in Renaissance humanism, in Italy through Dominici and Savonarola, in Germany through the theologians of Cologne but it also furnished humanism with such advanced writers as Francesco Colonna (probably the writer of the Hypnerotomachia Poliphili) and Matteo Bandello. Many Dominicans took part in the artistic activity of the age, the most prominent being Fra Angelico and Fra Bartolomeo.

Question: What historical period gave the Dominican Order a challenge?


Answer: pagan tendencies

Question: What was it about the Renaissance that gave the Dominican Order problems?


Answer: Cologne

Question: The theologians of what German city gave the Dominican Order resistance?


Answer: Matteo Bandello

Question: What writer fused humanism with the Dominican Order teachings?


Answer: Fra Angelico and Fra Bartolomeo

Question: What Dominican friar celebrated the arts of the Renaissance age?


Answer: 500

Context: During this critical period, the number of Preachers seems never to have sunk below 3,500. Statistics for 1876 show 3,748, but 500 of these had been expelled from their convents and were engaged in parochial work. Statistics for 1910 show a total of 4,472 nominally or actually engaged in proper activities of the order. In the year 2000, there were 5,171 Dominican friars in solemn vows, 917 student brothers, and 237 novices. By the year 2013 there were 6058 Dominican friars, including 4,470 priests.

Question: In 1876, how many preachers were expelled from the Dominican Order?


Answer: 4,472

Question: In 1910, how many Dominicans were actively engaged in Order work?


Answer: 6058

Question: How many Dominican friars were there in 2013?


Answer: 2013

Question: In what year were there 4,470 priests in the Dominican Order?


Answer: 917

Question: How many student brothers were there in the year 2000?


Answer: France

Context: In the revival movement France held a foremost place, owing to the reputation and convincing power of the orator, Jean-Baptiste Henri Lacordaire (1802–1861). He took the habit of a Friar Preacher at Rome (1839), and the province of France was canonically erected in 1850. From this province were detached the province of Lyon, called Occitania (1862), that of Toulouse (1869), and that of Canada (1909). The French restoration likewise furnished many laborers to other provinces, to assist in their organization and progress. From it came the master general who remained longest at the head of the administration during the 19th century, Père Vincent Jandel (1850–1872). Here should be mentioned the province of St. Joseph in the United States. Founded in 1805 by Edward Fenwick, afterwards first Bishop of Cincinnati, Ohio (1821–1832), this province has developed slowly, but now ranks among the most flourishing and active provinces of the order. In 1910 it numbered seventeen convents or secondary houses. In 1905, it established a large house of studies at Washington, D.C., called the Dominican House of Studies. There are now four Dominican provinces in the United States.

Question: What country held a prominent place in the revival movement?


Answer: Jean-Baptiste Henri Lacordaire

Question: What orator was very famous during the revival movement?


Answer: 1850

Question: When was the province of France canonically erected?


Answer: master general

Question: What title did Pere Vincent Jandel hold during this time?


Answer: France

Context: The province of France has produced a large number of preachers. The conferences of Notre-Dame-de-Paris were inaugurated by Père Lacordaire. The Dominicans of the province of France furnished Lacordaire (1835–1836, 1843–1851), Jacques Monsabré (1869–1870, 1872–1890), Joseph Ollivier (1871, 1897), Thomas Etourneau (1898–1902).[citation needed] Since 1903 the pulpit of Notre Dame has been occupied by a succession of Dominicans. Père Henri Didon (d. 1900) was a Dominican. The house of studies of the province of France publishes L'Année Dominicaine (founded 1859), La Revue des Sciences Philosophiques et Theologiques (1907), and La Revue de la Jeunesse (1909). French Dominicans founded and administer the École Biblique et Archéologique française de Jérusalem founded in 1890 by Père Marie-Joseph Lagrange O.P. (1855–1938), one of the leading international centres for Biblical research. It is at the École Biblique that the famed Jerusalem Bible (both editions) was prepared.

Question: What country has produced a large number of preachers?


Answer: Père Lacordaire

Question: What Dominican Friar inugurated the conferences of Notre Dame of Paris?


Answer: Thomas Etourneau

Question: What is the name of another French Dominican friar during this time?


Answer: the École Biblique et Archéologique française de Jérusalem

Question: What is one of the leading international centers for biblical research?


Answer: Jerusalem Bible

Question: What was prepared at the Ecole Biblique?


Answer: Biblical school at Jerusalem

Context: Doctrinal development has had an important place in the restoration of the Preachers. Several institutions, besides those already mentioned, played important parts. Such is the Biblical school at Jerusalem, open to the religious of the order and to secular clerics, which publishes the Revue Biblique. The faculty of theology at the University of Fribourg, confided to the care of the Dominicans in 1890, is flourishing, and has about 250 students. The Pontificium Collegium Internationale Angelicum, the future Pontifical University of Saint Thomas Aquinas, Angelicum established at Rome in 1908 by Master Hyacinth Cormier, opened its doors to regulars and seculars for the study of the sacred sciences. In addition to the reviews above are the Revue Thomiste, founded by Père Thomas Coconnier (d. 1908), and the Analecta Ordinis Prædicatorum (1893). Among numerous writers of the order in this period are: Cardinals Thomas Zigliara (d. 1893) and Zephirin González (d. 1894), two esteemed philosophers; Alberto Guillelmotti (d. 1893), historian of the Pontifical Navy, and Heinrich Denifle, one of the most famous writers on medieval history (d. 1905).[citation needed]

Question: What school publishes the Revue Biblique?


Answer: 1890

Question: When was the University of Fribourg put into the Dominican Order's care?


Answer: 250

Question: How many students does the University of Fribourg have?


Answer: Pontifical University of Saint Thomas Aquinas

Question: What is the name of one Dominican Order institution of learning?


Answer: Père Thomas Coconnier

Question: What Dominican founded the Revue Thomiste?


Answer: share the mission and charism of the Dominican Family

Context: Today, there is a growing number of Associates who share the Dominican charism. Dominican Associates are Christian women and men; married, single, divorced, and widowed; clergy members and lay persons who were first drawn to and then called to live out the charism and continue the mission of the Dominican Order - to praise, to bless, to preach. Associates do not take vows, but rather make a commitment to be partners with vowed members, and to share the mission and charism of the Dominican Family in their own lives, families, churches, neighborhoods, workplaces, and cities.

Question: What do present day Dominican Order associates do?


Answer: Christian women and men

Question: What is an example of a modern Dominican Order follower?


Answer: charism

Question: What draws many people into following the Dominican Order?


Answer: to praise, to bless, to preach

Question: Present day members continue to do what for the Dominican Order?


Answer: charity

Context: The spiritual tradition of Dominic's Order is punctuated not only by charity, study and preaching, but also by instances of mystical union. The Dominican emphasis on learning and on charity distinguishes it from other monastic and mendicant orders. As the order first developed on the European continent, learning continued to be emphasized by these friars and their sisters in Christ. These religious also struggled for a deeply personal, intimate relationship with God. When the order reached England, many of these attributes were kept, but the English gave the order additional, specialized characteristics. This topic is discussed below.

Question: The tradition of the Dominican Order includes what?


Answer: learning

Question: What is one area the Dominican Order puts emphasis on?


Answer: charity

Question: What is one way that the Dominican Order differentiates itself from other religious orders?


Answer: England

Question: In what country did some of the Dominican Order attributes change?


Answer: relationship with God

Context: Dominic's search for a close relationship with God was determined and unceasing. He rarely spoke, so little of his interior life is known. What is known about it comes from accounts written by people near to him. St. Cecilia remembered him as cheerful, charitable and full of unceasing vigor. From a number of accounts, singing was apparently one of Dominic's great delights. Dominic practiced self-scourging and would mortify himself as he prayed alone in the chapel at night for 'poor sinners.' He owned a single habit, refused to carry money, and would allow no one to serve him.

Question: What did Dominic greatly struggle with?


Answer: St. Cecilia

Question: Who remembered Dominic as a cheerful fellow?


Answer: sing

Question: What did Dominic enjoy doing?


Answer: poor sinners

Question: Who did Dominic pray for?


Answer: carry money

Question: What did Dominic refuse to do?


Answer: to assist those searching for the truth

Context: The spirituality evidenced throughout all of the branches of the order reflects the spirit and intentions of its founder, though some of the elements of what later developed might have surprised the Castilian friar. Fundamentally, Dominic was "... a man of prayer who utilized the full resources of the learning available to him to preach, to teach, and even materially to assist those searching for the truth found in the gospel of Christ. It is that spirit which [Dominic] bequeathed to his followers".

Question: What spirit did Dominic give to his followers?


Answer: gospel of Christ

Question: Where did Dominic want his followers to look for truth?


Answer: a man of prayer

Question: What type of man was Dominic?


Answer: Humbert of Romans

Context: Humbert of Romans, the master general of the order from 1254 to 1263, was a great administrator, as well as preacher and writer. It was under his tenure as master general that the sisters in the order were given official membership. Humbert was a great lover of languages, and encouraged linguistic studies among the Dominicans, primarily Arabic, because of the missionary work friars were pursuing amongst those led astray or forced to convert by Muslims in the Middle East. He also wanted his friars to reach excellence in their preaching, and this was his most lasting contribution to the order. The growth of the spirituality of young preachers was his first priority. He once cried to his students: "... consider how excellent this office [of preaching] is, because it is apostolic; how useful, because it is directly ordained for the salvation of souls; how perilous, because few have in them, or perform, what the office requires, for it is not without great danger ... , vol. xxv. (Lyon, 1677)

Question: Who was the Master general of the Dominican Order during the mid 1200s?


Answer: 1254 to 1263

Question: What years was Humbert of Rome the Master General?


Answer: the sisters in the order were given official membership

Question: What did Humbert do that was very significant during his time as Master general?


Answer: languages

Question: What did subject did Humbert love very much?


Answer: Arabic

Question: What language did Humbert want the Dominican Order members to learn?


Answer: uncomplicated language

Context: Humbert is at the center of ascetic writers in the Dominican Order. In this role, he added significantly to its spirituality. His writings are permeated with "religious good sense," and he used uncomplicated language that could edify even the weakest member. Humbert advised his readers, "[Young Dominicans] are also to be instructed not to be eager to see visions or work miracles, since these avail little to salvation, and sometimes we are fooled by them; but rather they should be eager to do good in which salvation consists. Also, they should be taught not to be sad if they do not enjoy the divine consolations they hear others have; but they should know the loving Father for some reason sometimes withholds these. Again, they should learn that if they lack the grace of compunction or devotion they should not think they are not in the state of grace as long as they have good will, which is all that God regards".

Question: What did Humbert use to teach even weak members of the Dominican Order?


Answer: miracles

Question: What did Humbert tell Dominican students to not concentrate on?


Answer: good will

Question: According to Humbert, what is all that God regards?


Answer: sad

Question: What did Humbert instruct the students not to be?


Answer: Albertus Magnus

Context: Another who contributed significantly to the spirituality of the order is Albertus Magnus, the only person of the period to be given the appellation "Great". His influence on the brotherhood permeated nearly every aspect of Dominican life. Albert was a scientist, philosopher, astrologer, theologian, spiritual writer, ecumenist, and diplomat. Under the auspices of Humbert of Romans, Albert molded the curriculum of studies for all Dominican students, introduced Aristotle to the classroom and probed the work of Neoplatonists, such as Plotinus. Indeed, it was the thirty years of work done by Thomas Aquinas and himself (1245–1274) that allowed for the inclusion of Aristotelian study in the curriculum of Dominican schools.

Question: The Dominican Order was also greatly helped by what German friar?


Answer: Great

Question: Albert Magnus was also known as "Albert the what"?


Answer: ecumenist

Question: What was a discipline of Albert the Great?


Answer: Aristotle

Question: Who did Albert Magnus introduce to Dominican Order students?


Answer: Thomas Aquinas

Question: Who helped Albert Magnus bring Aristotelian curriculum to Dominican classrooms?


Answer: medieval

Context: One of Albert's greatest contributions was his study of Dionysus the Areopagite, a mystical theologian whose words left an indelible imprint in the medieval period. Magnus' writings made a significant contribution to German mysticism, which became vibrant in the minds of the Beguines and women such as Hildegard of Bingen and Mechthild of Magdeburg. Mysticism, for the purposes of this study, refers to the conviction that all believers have the capability to experience God's love. This love may manifest itself through brief ecstatic experiences, such that one may be engulfed by God and gain an immediate knowledge of Him, which is unknowable through the intellect alone.

Question: Albert Magnus studied Dionysus during what historical period?


Answer: his study of Dionysus the Areopagite

Question: What was one of Albert the Great's biggest contributions during the medieval period?


Answer: a mystical theologian

Question: Who was Dionysus?


Answer: Mysticism

Question: What refers to the conviction that all believers are capable of experiencing God's love?


Answer: German mysticism

Question: Albert magnus' writings contributed greatly to what?


Answer: positive knowledge of God is possible

Context: Albertus Magnus championed the idea, drawn from Dionysus, that positive knowledge of God is possible, but obscure. Thus, it is easier to state what God is not, than to state what God is: "... we affirm things of God only relatively, that is, casually, whereas we deny things of God absolutely, that is, with reference to what He is in Himself. And there is no contradiction between a relative affirmation and an absolute negation. It is not contradictory to say that someone is white-toothed and not white".

Question: What idea did Albertus champion?


Answer: Dionysus

Question: Who influenced Magnus at this time?


Answer: state what God is not

Question: What is it easier to do regarding God?


Answer: absolutely

Question: How do we deny things of God?


Answer: wisdom

Context: Albert the Great wrote that wisdom and understanding enhance one's faith in God. According to him, these are the tools that God uses to commune with a contemplative. Love in the soul is both the cause and result of true understanding and judgement. It causes not only an intellectual knowledge of God, but a spiritual and emotional knowledge as well. Contemplation is the means whereby one can obtain this goal of understanding. Things that once seemed static and unchanging become full of possibility and perfection. The contemplative then knows that God is, but she does not know what God is. Thus, contemplation forever produces a mystified, imperfect knowledge of God. The soul is exalted beyond the rest of God's creation but it cannot see God Himself.

Question: What enhances man's faith in God according to Albertus Magnus?


Answer: understanding

Question: What is a tool that God uses to speak to the average man?


Answer: Contemplation

Question: How can man obtain understanding of God?


Answer: imperfect

Question: If someone contemplates God forever, what type of knowledge will they obtain?


Answer: The soul

Question: What cannot see God itself?


Answer: Meekness

Context: As the image of God grows within man, he learns to rely less on an intellectual pursuit of virtue and more on an affective pursuit of charity and meekness. Meekness and charity guide Christians to acknowledge that they are nothing without the One (God/Christ) who created them, sustains them, and guides them. Thus, man then directs his path to that One, and the love for, and of, Christ guides man's very nature to become centered on the One, and on his neighbor as well. Charity is the manifestation of the pure love of Christ, both for and by His follower.

Question: What virtue guides Christians in their understanding of God?


Answer: God/Christ

Question: According to Christianity, who is the "One"?


Answer: manifestation of the pure love of Christ

Question: What is Charity to a Christian?


Answer: the One

Question: What should man's nature be centered on?


Answer: ecstatic mysticism

Context: The Dominican Order was affected by a number of elemental influences. Its early members imbued the order with a mysticism and learning. The Europeans of the order embraced ecstatic mysticism on a grand scale and looked to a union with the Creator. The English Dominicans looked for this complete unity as well, but were not so focused on ecstatic experiences. Instead, their goal was to emulate the moral life of Christ more completely. The Dartford nuns were surrounded by all of these legacies, and used them to create something unique. Though they are not called mystics, they are known for their piety toward God and their determination to live lives devoted to, and in emulation of, Him.

Question: What did the Europeans of the Dominican Order bring to the group?


Answer: to emulate the moral life of Christ more completely

Question: What did the English Dominicans hope to do within the Order?


Answer: Dartford

Question: What group of nuns are used all aspects of the Dominican Order for their work?


Answer: mystics

Question: The Dartford Nuns are similar to what group?


Answer: a union with the Creator

Question: What do ecstatic mystics hope to achieve?


Answer: Hebrew Bible

Context: Although Albertus Magnus did much to instill mysticism in the Order of Preachers, it is a concept that reaches back to the Hebrew Bible. In the tradition of Holy Writ, the impossibility of coming face to face with God is a recurring motif, thus the commandment against graven images (Exodus 20.4-5). As time passed, Jewish and early Christian writings presented the idea of 'unknowing,' where God's presence was enveloped in a dark cloud. These images arose out of a confusing mass of ambiguous and ambivalent statements regarding the nature of God and man's relationship to Him.

Question: The search for mysticism in the Dominican Order goes back to what?


Answer: Bible

Question: What is the Holy Writ?


Answer: Albertus Magnus

Question: Who wanted to put mysticism into the Dominican Order?


Answer: Jewish and early Christian writings

Question: Whose writings introduced the idea of 'unknowing' to the Order of Preachers?


Answer: female Dominican houses

Context: Although Dominic and the early brethren had instituted female Dominican houses at Prouille and other places by 1227, some of the brethren of the order had misgivings about the necessity of female religious establishments in an order whose major purpose was preaching, a duty in which women could not traditionally engage. In spite of these doubts, women's houses dotted the countryside throughout Europe. There were seventy-four Dominican female houses in Germany, forty-two in Italy, nine in France, eight in Spain, six in Bohemia, three in Hungary, and three in Poland. Many of the German religious houses that lodged women had been home to communities of women, such as Beguines, that became Dominican once they were taught by the traveling preachers and put under the jurisdiction of the Dominican authoritative structure. A number of these houses became centers of study and mystical spirituality in the 14th century. There were one hundred and fifty-seven nunneries in the order by 1358. In that year, the number lessened due to disasters like the Black Death.

Question: Who did some early Dominican followers have trouble reconciling?


Answer: Prouille

Question: Where was one female Dominican house located?


Answer: seventy-four

Question: How many female Dominican houses were there in Germany?


Answer: Beguines

Question: Who were an order of religious women who later converted to Dominican?


Answer: one hundred and fifty-seven

Question: How many Dominican nunneries were there by 1358?


Answer: lack of apostolic work

Context: Female houses differed from male Dominican houses in a lack of apostolic work for the women. Instead, the sisters chanted the Divine Office and kept all the monastic observances. Their lives were often much more strict than their brothers' lives. The sisters had no government of their own, but lived under the authority of the general and provincial chapters of the order. They were compelled to obey all the rules and shared in all the applicable privileges of the order. Like the Priory of Dartford, all Dominican nunneries were under the jurisdiction of friars. The friars served as their confessors, priests, teachers and spiritual mentors.

Question: How did female Dominican houses differ from male ones?


Answer: chanted the Divine Office

Question: What did the sisters do instead of apostolic work?


Answer: government of their own

Question: What did the sisters not have?


Answer: friars

Question: Who were the nunneries under the jurisdiction of?


Answer: teachers

Question: What is one role that the friars served as to the nuns?


Answer: thirteen

Context: Women could not be professed to the Dominican religious life before the age of thirteen. The formula for profession contained in the Constitutions of Montargis Priory (1250) demands that nuns pledge obedience to God, the Blessed Virgin, their prioress and her successors according to the Rule of St. Augustine and the institute of the order, until death. The clothing of the sisters consisted of a white tunic and scapular, a leather belt, a black mantle, and a black veil. Candidates to profession were tested to reveal whether they were actually married women who had merely separated from their husbands. Their intellectual abilities were also tested. Nuns were to be silent in places of prayer, the cloister, the dormitory, and refectory. Silence was maintained unless the prioress granted an exception for a specific cause. Speaking was allowed in the common parlor, but it was subordinate to strict rules, and the prioress, subprioress or other senior nun had to be present.

Question: After what age could women become members of the Dominican Order?


Answer: black

Question: What type of veil must the sisters wear?


Answer: the Constitutions of Montargis Priory

Question: The formula for profession into the Dominican Order is presented in what text?


Answer: Speak

Question: What were the nuns allowed to minimally do?


Answer: intellectual abilities

Question: What were the nuns tested on?


Answer: preach among the people

Context: Because the nuns of the order did not preach among the people, the need to engage in study was not as immediate or intense as it was for men. They did participate, however, in a number of intellectual activities. Along with sewing and embroidery, nuns often engaged in reading and discussing correspondence from Church leaders. In the Strassburg monastery of St. Margaret, some of the nuns could converse fluently in Latin. Learning still had an elevated place in the lives of these religious. In fact, Margarette Reglerin, a daughter of a wealthy Nuremberg family, was dismissed from a convent because she did not have the ability or will to learn.

Question: What did the nuns not do in the Dominican Order?


Answer: embroidery

Question: What was one of the activities the nuns enjoyed?


Answer: Margarette Reglerin

Question: Who was expelled from a nunnery for not wanting to learn?


Answer: Nuremberg

Question: Where was Margarette Reglerin from?


Answer: Strassburg monastery of St. Margaret

Question: What monastery did the nuns belong to who could speak Latin fluently?


Answer: priory of Poissy

Context: As heirs of the Dominican priory of Poissy in France, the Dartford sisters were also heirs to a tradition of profound learning and piety. Sections of translations of spiritual writings in Dartford's library, such as Suso's Little Book of Eternal Wisdom and Laurent du Bois' Somme le Roi, show that the "ghoostli" link to Europe was not lost in the crossing of the Channel. It survived in the minds of the nuns. Also, the nuns shared a unique identity with Poissy as a religious house founded by a royal house. The English nuns were proud of this heritage, and aware that many of them shared in England's great history as members of the noble class, as seen in the next chapter.

Question: The Dartford sisters were heirs of what priory?


Answer: France

Question: Where was the priory of Poissy located?


Answer: Suso's Little Book of Eternal Wisdom

Question: What book could be found in The Dartford sister's library?


Answer: a religious house founded by a royal house

Question: What did the Dartford nunnery have in common with the priory of Poissy?


Answer: Englishmen

Context: The English Province was a component of the international order from which it obtained its laws, direction, and instructions. It was also, however, a group of Englishmen. Its direct supervisors were from England, and the members of the English Province dwelt and labored in English cities, towns, villages, and roadways. English and European ingredients constantly came in contact. The international side of the province's existence influenced the national, and the national responded to, adapted, and sometimes constrained the international.

Question: The Dominican Order in England was controlled by who?


Answer: international

Question: The national side of the Order was influenced by what other side?


Answer: Its direct supervisors were from England

Question: Why was the English order of the Dominicans so successful in England?


Answer: Oxford

Context: The first Dominican site in England was at Oxford, in the parishes of St. Edward and St. Adelaide. The friars built an oratory to the Blessed Virgin Mary and by 1265, the brethren, in keeping with their devotion to study, began erecting a school. Actually, the Dominican brothers likely began a school immediately after their arrival, as priories were legally schools. Information about the schools of the English Province is limited, but a few facts are known. Much of the information available is taken from visitation records. The "visitation" was a section of the province through which visitors to each priory could describe the state of its religious life and its studies to the next chapter. There were four such visits in England and Wales—Oxford, London, Cambridge and York. All Dominican students were required to learn grammar, old and new logic, natural philosophy and theology. Of all of the curricular areas, however, theology was the most important. This is not surprising when one remembers Dominic's zeal for it.

Question: What famous school was home to the first English Dominican Order?


Answer: the Blessed Virgin Mary

Question: Who did the friars build an oratory in honor of?


Answer: natural philosophy

Question: What was a subject that all Dominican students had to learn?


Answer: theology

Question: What was the most important subject for Dominican students?


Answer: 1265

Question: By what year was the school in Oxford completed?


Answer: ecstatic experiences of union with the divine

Context: English Dominican mysticism in the late medieval period differed from European strands of it in that, whereas European Dominican mysticism tended to concentrate on ecstatic experiences of union with the divine, English Dominican mysticism's ultimate focus was on a crucial dynamic in one's personal relationship with God. This was an essential moral imitation of the Savior as an ideal for religious change, and as the means for reformation of humanity's nature as an image of divinity. This type of mysticism carried with it four elements. First, spiritually it emulated the moral essence of Christ's life. Second, there was a connection linking moral emulation of Christ's life and humanity's disposition as images of the divine. Third, English Dominican mysticism focused on an embodied spirituality with a structured love of fellow men at its center. Finally, the supreme aspiration of this mysticism was either an ethical or an actual union with God.

Question: What did European mysticism concentrate on that English mysticism didn't?


Answer: four

Question: English mysticism was composed of how many elements?


Answer: it emulated the moral essence of Christ's life

Question: What is one element of English Dominican mysticism?


Answer: one's personal relationship with God

Question: What was the focus of English Dominican mysticism?


Answer: the journey of, or process of, faith

Context: For English Dominican mystics, the mystical experience was not expressed just in one moment of the full knowledge of God, but in the journey of, or process of, faith. This then led to an understanding that was directed toward an experiential knowledge of divinity. It is important to understand, however, that for these mystics it was possible to pursue mystical life without the visions and voices that are usually associated with such a relationship with God. They experienced a mystical process that allowed them, in the end, to experience what they had already gained knowledge of through their faith only.

Question: What was so important to English mystics?


Answer: knowledge of divinity

Question: The process of faith leads one to what?


Answer: visions and voices

Question: What did the English Dominican mystics not require in their work?


Answer: faith

Question: What did the English Order of Dominicans believe was the only thing they needed?


Answer: through an imitation of His life

Context: The center of all mystical experience is, of course, Christ. English Dominicans sought to gain a full knowledge of Christ through an imitation of His life. English mystics of all types tended to focus on the moral values that the events in Christ's life exemplified. This led to a "progressive understanding of the meanings of Scripture--literal, moral, allegorical, and anagogical"—that was contained within the mystical journey itself. From these considerations of Scripture comes the simplest way to imitate Christ: an emulation of the moral actions and attitudes that Jesus demonstrated in His earthly ministry becomes the most significant way to feel and have knowledge of God.

Question: How did the English order hope to gain knowledge of Christ?


Answer: Christ

Question: Who is at the center of all mystical experiences?


Answer: emulation of the moral actions and attitudes that Jesus demonstrated in His earthly ministry

Question: What is the most significant way to know Christ?


Answer: the moral values that the events in Christ's life exemplified

Question: What did English mystics tend to focus on in their studies?


Answer: progressive

Question: What type of understanding of scripture did the English Order subscribe to?


Answer: the events of Christ's life

Context: The English concentrated on the spirit of the events of Christ's life, not the literality of events. They neither expected nor sought the appearance of the stigmata or any other physical manifestation. They wanted to create in themselves that environment that allowed Jesus to fulfill His divine mission, insofar as they were able. At the center of this environment was love: the love that Christ showed for humanity in becoming human. Christ's love reveals the mercy of God and His care for His creation. English Dominican mystics sought through this love to become images of God. Love led to spiritual growth that, in turn, reflected an increase in love for God and humanity. This increase in universal love allowed men's wills to conform to God's will, just as Christ's will submitted to the Father's will.

Question: The English Dominican Order focused primarily on what?


Answer: the stigmata

Question: What did the English Order not care about?


Answer: love

Question: The English Dominican Order wanted to put what at the center of their study of Christ?


Answer: the mercy of God

Question: What does Christ's love reveal to humanity?


Answer: spiritual growth

Question: What does love lead to according to English mystics?


Answer: an image of God

Context: Concerning humanity as the image of Christ, English Dominican spirituality concentrated on the moral implications of image-bearing rather than the philosophical foundations of the imago Dei. The process of Christ's life, and the process of image-bearing, amends humanity to God's image. The idea of the "image of God" demonstrates both the ability of man to move toward God (as partakers in Christ's redeeming sacrifice), and that, on some level, man is always an image of God. As their love and knowledge of God grows and is sanctified by faith and experience, the image of God within man becomes ever more bright and clear.

Question: What is man always seen as?


Answer: moral implications of image-bearing

Question: What did the English Dominicans like to concentrate on?


Answer: The process of Christ's life

Question: What amends humanity to God's life?


Answer: move toward God

Question: The idea of the image of God allows man to do what?


Answer: ten

Context: Eton is one of ten English HMC schools, commonly referred to as "public schools", regulated by the Public Schools Act of 1868. Following the public school tradition, Eton is a full boarding school, which means all pupils live at the school, and it is one of four such remaining single-sex boys' public schools in the United Kingdom (the others being Harrow, Radley, and Winchester) to continue this practice. Eton has educated 19 British prime ministers and generations of the aristocracy and has been referred to as the chief nurse of England's statesmen. Charging up to £11,478 per term (there are three terms per academic year) in 2014/15, Eton is the sixth most expensive HMC boarding school in the UK.

Question: How many public schools are regulated by the 1868 Public Schools Act?


Answer: boarding school

Question: Which type of school requires students to live at the school?


Answer: four

Question: How many all-male boarding schools exist in the UK?


Answer: up to £11,478

Question: How much does Eton College charge per term?


Answer: sixth most expensive

Question: How does Eton College rate expense-wise with the other HMC boarding schools in the UK?


Answer: 19

Context: Eton has a long list of distinguished former pupils. David Cameron is the 19th British prime minister to have attended the school, and has recommended that Eton set up a school in the state sector to help drive up standards. Eton now co-sponsors a state sixth-form college in Newham, a deprived area of East London, called the London Academy of Excellence, opened in 2012, which is free of charge and aims to get all its students into higher education. In September 2014, Eton opened, and became the sole educational sponsor for, a new purpose-built co-educational state boarding and day school for around 500 pupils, Holyport College, in Maidenhead in Berkshire, with construction costing around £15 million, in which a fifth of places for day pupils will be set aside for children from poor homes, 21 boarding places will go to youngsters on the verge of being taken into care, and a further 28 boarders will be funded or part-funded through bursaries.

Question: How many British prime ministers attended Eton?


Answer: London Academy of Excellence

Question: Which college in Newham does Eton College co-sponsor?


Answer: free of charge

Question: How does London Academy of Excellence vary in cost from Eton College?


Answer: Maidenhead in Berkshire

Question: Where will Holyport College be located?


Answer: around £15 million

Question: How much is construction of Holyport College predicted to cost?


Answer: 20%

Context: About 20% of pupils at Eton receive financial support, through a range of bursaries and scholarships. The recent Head Master, Tony Little, said that Eton is developing plans to allow any boy to attend the school whatever his parents' income and, in 2011, said that around 250 boys received "significant" financial help from the school. In early 2014, this figure had risen to 263 pupils receiving the equivalent of around 60% of school fee assistance, whilst a further 63 received their education free of charge. Little said that, in the short term, he wanted to ensure that around 320 pupils per year receive bursaries, and that 70 were educated free of charge, with the intention that the number of pupils receiving financial assistance would continue to increase. These comparatively new developments will run alongside long-established courses that Eton has provided for pupils from state schools, most of them in the summer holidays (July and August). Launched in 1982, the Universities Summer School is an intensive residential course open to boys and girls throughout the UK who attend state schools, are at the end of their first year in the Sixth Form, and are about to begin their final year of schooling. The Brent-Eton Summer School, started in 1994, offers 40-50 young people from the London Borough of Brent, an area of inner-city deprivation, an intensive one-week residential course, free of charge, designed to help bridge the gap between GCSE and A-level. In 2008, Eton helped found the Eton, Slough, Windsor and Hounslow Independent and State School Partnership (ISSP), with six local state schools. The ISSP's aims are "to raise pupil achievement, improve pupil self-esteem, raise pupil aspirations and improve professional practice across the schools". Eton also runs a number of choral and English language courses during the summer months.

Question: How many students receive financial aid at Eton?


Answer: 63

Question: How many students attended Eton free of charge in 2014?


Answer: raise pupil achievement, improve pupil self-esteem, raise pupil aspirations and improve professional practice across the schools

Question: What are the goals of the Independent and State School Partnership?


Answer: choral and English language courses

Question: What are some courses Eton offers in the summer months?


Answer: training facilities

Context: In the run-up to the London 2012 Summer Olympic Games and London 2012 Summer Paralympic Games, Eton's purpose-built Dorney Lake, a permanent, eight-lane, 2,200 metre course (about 1.4 miles) in a 400-acre park, officially known throughout the Games as Eton Dorney, provided training facilities for Olympic and Paralympic competitors, and during the Games, hosted the Olympic and Paralympic Rowing competitions as well as the Olympic Canoe Sprint event, attracting over 400,000 visitors during the Games period (around 30,000 per day), and voted the best 2012 Olympic venue by spectators. Access to the 400-acre parkland around the Lake is provided to members of the public, free of charge, almost all the year round.

Question: What purpose did Eton Dorney have to the London Olympic games?


Answer: 400,000 visitors during the Games period (around 30,000 per day)

Question: How many visitors attended Eton Dorney during the 2012 Olympics?


Answer: best 2012 Olympic venue

Question: What did 2012 Olympic spectators vote Eton Dorney to be?


Answer: free of charge

Question: How much does it cost to attend Eton Dorney throughout the year?


Answer: William Waynflete

Context: Construction of the chapel, originally intended to be slightly over twice as long, with eighteen - or possibly seventeen - bays (there are eight today) was stopped when Henry VI was deposed. Only the Quire of the intended building was completed. Eton's first Headmaster, William Waynflete, founder of Magdalen College, Oxford and previously Head Master of Winchester College, built the ante-chapel that finishes the Chapel today. The important wall paintings in the Chapel and the brick north range of the present School Yard also date from the 1480s; the lower storeys of the cloister, including College Hall, had been built between 1441 and 1460.

Question: Who was Eton's first Headmaster?


Answer: 1480s

Question: How old are the wall paintings in the Chapel and School Yard?


Answer: 1441 and 1460

Question: Between what years was College Hall built?


Answer: eighteen - or possibly seventeen

Question: How many bays was the chapel originially intended to have?


Answer: eight

Question: How many bays does the chapel have today?


Answer: 1517

Context: As the school suffered reduced income while still under construction, the completion and further development of the school has since depended to some extent on wealthy benefactors. Building resumed when Roger Lupton was Provost, around 1517. His name is borne by the big gate-house in the west range of the cloisters, fronting School Yard, perhaps the most famous image of the school. This range includes the important interiors of the Parlour, Election Hall, and Election Chamber, where most of the 18th century "leaving portraits" are kept.

Question: Around what year did construction continue after a period of financial struggle?


Answer: Roger Lupton

Question: Whose name is on the gate-house fronting School Yard?


Answer: Parlour, Election Hall, and Election Chamber

Question: Where are 18th century "leaving portraits" kept at Eton?


Answer: the big gate-house in the west range of the cloisters, fronting School Yard

Question: What is the most famous image of Eton College?


Answer: Duke of Wellington

Context: The Duke of Wellington is often incorrectly quoted as saying that "The Battle of Waterloo was won on the playing-fields of Eton". Wellington was at Eton from 1781 to 1784 and was to send his sons there. According to Nevill (citing the historian Sir Edward Creasy), what Wellington said, while passing an Eton cricket match many decades later, was, "There grows the stuff that won Waterloo", a remark Nevill construes as a reference to "the manly character induced by games and sport" amongst English youth generally, not a comment about Eton specifically. In 1889, Sir William Fraser conflated this uncorroborated remark with the one attributed to him by Count Charles de Montalembert's "C'est ici qu'a été gagné la bataille de Waterloo" ("It is here that the Battle of Waterloo was won.")

Question: Who was incorrctly quoted in saying "The Battle of Waterloo was won on the playing-fields of Eton"?


Answer: 1781 to 1784

Question: During what years was the Duke of Wellington at Eton?


Answer: the manly character induced by games and sport

Question: What "stuff" won Waterloo, according to Wellington?


Answer: 59 Club

Context: As with other public schools, a scheme was devised towards the end of the 19th century to familiarize privileged schoolboys with social conditions in deprived areas. The project of establishing an 'Eton Mission' in the crowded district of Hackney Wick in east London was started at the beginning of 1880, and lasted until 1971 when it was decided that a more local project (at Dorney) would be more realistic. However over the years much money was raised for the Eton Mission, a fine church by G. F. Bodley was erected, many Etonians visited, and stimulated among other things the Eton Manor Boys' Club, a notable rowing club which has survived the Mission itself, and the 59 Club for motorcyclists.

Question: Which club at Eaton is for motorcyclists?


Answer: familiarize privileged schoolboys with social conditions in deprived areas

Question: What was the purpose for creating an Eton Mission?


Answer: Eton Manor Boys' Club

Question: What is Eton's rowing club called?


Answer: it was decided that a more local project (at Dorney) would be more realistic

Question: Why did construction of Eton Mission cease in 1971?


Answer: district of Hackney Wick in east London

Question: Where was the Eton Mission originally to be located?


Answer: Etonians who had died in the Boer War

Context: The very large and ornate School Hall and School Library (by L K. Hall) were erected in 1906-8 across the road from Upper School as the school's memorial to the Etonians who had died in the Boer War. Many tablets in the cloisters and chapel commemorate the large number of dead Etonians of the Great War. A bomb destroyed part of Upper School in World War Two and blew out many windows in the Chapel. The college commissioned replacements by Evie Hone (1949–52) and by John Piper and Patrick Reyntiens (1959 onwards).

Question: To whom were School Hall and School Library erected in memoriam of?


Answer: A bomb

Question: What destroyed part of the Upper School and Chapel in WWII?


Answer: Evie Hone

Question: Who was hired to replace windows in the Chapel from 1949-1952?


Answer: 'Jews'

Context: In the past, people at Eton have occasionally been guilty of antisemitism. For a time, new admissions were called 'Jews' by their fellow Collegers. In 1945, the school introduced a nationality statute conditioning entry on the applicant's father being British by birth. The statute was removed after the intervention of Prime Minister Harold Macmillan in the 1960s after it came to the attention of Oxford's Wykeham Professor of Logic, A. J. Ayer, himself Jewish and an Old Etonian, who "suspected a whiff of anti-semitism".

Question: What were new students once called by others?


Answer: applicant's father being British by birth

Question: What stipulation did the school base entrance on in 1945?


Answer: "suspected a whiff of anti-semitism"

Question: For what reason as the 1945 entrance stipulation removed?


Answer: A. J. Ayer

Question: Who decided to remove the 1945 entrance stipulation?


Answer: King's Scholars

Context: One boarding house, College, is reserved for seventy King's Scholars, who attend Eton on scholarships provided by the original foundation and awarded by examination each year; King's Scholars pay up to 90% of full fees, depending on their means. Of the other pupils, up to a third receive some kind of bursary or scholarship. The name "King's Scholars" is because the school was founded by King Henry VI in 1440. The original School consisted of the seventy Scholars (together with some Commensals) and the Scholars were educated and boarded at the foundation's expense.

Question: The College boarding house is reserved for whom?


Answer: the school was founded by King Henry VI

Question: Where do "King's Scholars" get their name?


Answer: seventy

Question: How many original Scholars were there in the original School?


Answer: up to a third

Question: How many students receive some form of financial aid?


Answer: Oppidans

Context: As the School grew, more students were allowed to attend provided that they paid their own fees and lived in the town, outside the College's original buildings. These students became known as Oppidans, from the Latin word oppidum, meaning town. The Houses developed over time as a means of providing residence for the Oppidans in a more congenial manner, and during the 18th and 19th centuries were mostly run by women known as "dames". They typically contain about fifty boys. Although classes are organised on a School basis, most boys spend a large proportion of their time in their House. Each House has a formal name, mainly used for post and people outside the Eton community. It is generally known by the boys by the initials or surname of the House Master, the teacher who lives in the house and manages the pupils in it.

Question: What is the term given to students who lived in town, but not on the campus of Eton?


Answer: "dames"

Question: Oppidan residences were generally cared after by women known as what?


Answer: the teacher who lives in the house and manages the pupils in it

Question: What is a House Master?


Answer: fifty

Question: About how many students are in a typical Oppidan house?