niryuu/sni-each-converted huggingface dataset:
In Orator, Cicero depicts several models for speakers. Cicero states to the Romans the importance of searching and discovering their own sense of rhetoric.  I am sure, the magnificence of Plato did not deter Aristotle from writing, nor did Aristotle with all his marvelous breadth of knowledge put an end to the studies of others   Cicero encouraged the plebeians through his writing,  Moreover, not only were outstanding men not deterred from undertaking liberal pursuits, but even craftsmen did not give up their arts because they were unable to equal the beauty of the picture of Ialysus . . . .  Cicero proposes that rhetoric cannot be confined to one specific group but rather outlines a guide that will lead to the creation of successful orators across Roman society.
In Orator, Cicero also addressed the accusation lodged by his fellow senators, including Brutus, that he was an  Atticist.  Cicero addresses this claim by saying that he is too independent and bold to be associated with Atticism, producing his own unique style. Cicero claims the perfect orator creates his own  elocutio,  or diction and style, rather than following this movement. Cicero states that all five canons are equally important. Throughout the text, Cicero advises his Roman audience on how to form proper oratory by formal guidelines but also how to specialize in individually in their own sense of oratory. Orator is written with ideas ranging from the construction of arguments to rhetorical performance. In relation to other Ciceronian works on rhetoric, Orator receives less treatment with scarce research compared to other rhetorical works.
Output: Who wrote Orator?
In Orator, Cicero depicts several models for speakers. Cicero states to the Romans the importance of searching and discovering their own sense of rhetoric.  I am sure, the magnificence of Plato did not deter Aristotle from writing, nor did Aristotle with all his marvelous breadth of knowledge put an end to the studies of others   Cicero encouraged the plebeians through his writing,  Moreover, not only were outstanding men not deterred from undertaking liberal pursuits, but even craftsmen did not give up their arts because they were unable to equal the beauty of the picture of Ialysus . . . .  Cicero proposes that rhetoric cannot be confined to one specific group but rather outlines a guide that will lead to the creation of successful orators across Roman society.
In Orator, Cicero also addressed the accusation lodged by his fellow senators, including Brutus, that he was an  Atticist.  Cicero addresses this claim by saying that he is too independent and bold to be associated with Atticism, producing his own unique style. Cicero claims the perfect orator creates his own  elocutio,  or diction and style, rather than following this movement. Cicero states that all five canons are equally important. Throughout the text, Cicero advises his Roman audience on how to form proper oratory by formal guidelines but also how to specialize in individually in their own sense of oratory. Orator is written with ideas ranging from the construction of arguments to rhetorical performance. In relation to other Ciceronian works on rhetoric, Orator receives less treatment with scarce research compared to other rhetorical works.
Output: What the goal of the Oratory?
In Orator, Cicero depicts several models for speakers. Cicero states to the Romans the importance of searching and discovering their own sense of rhetoric.  I am sure, the magnificence of Plato did not deter Aristotle from writing, nor did Aristotle with all his marvelous breadth of knowledge put an end to the studies of others   Cicero encouraged the plebeians through his writing,  Moreover, not only were outstanding men not deterred from undertaking liberal pursuits, but even craftsmen did not give up their arts because they were unable to equal the beauty of the picture of Ialysus . . . .  Cicero proposes that rhetoric cannot be confined to one specific group but rather outlines a guide that will lead to the creation of successful orators across Roman society.
In Orator, Cicero also addressed the accusation lodged by his fellow senators, including Brutus, that he was an  Atticist.  Cicero addresses this claim by saying that he is too independent and bold to be associated with Atticism, producing his own unique style. Cicero claims the perfect orator creates his own  elocutio,  or diction and style, rather than following this movement. Cicero states that all five canons are equally important. Throughout the text, Cicero advises his Roman audience on how to form proper oratory by formal guidelines but also how to specialize in individually in their own sense of oratory. Orator is written with ideas ranging from the construction of arguments to rhetorical performance. In relation to other Ciceronian works on rhetoric, Orator receives less treatment with scarce research compared to other rhetorical works.
Output: What does Cicero claim the perfect orator creates?
In Orator, Cicero depicts several models for speakers. Cicero states to the Romans the importance of searching and discovering their own sense of rhetoric.  I am sure, the magnificence of Plato did not deter Aristotle from writing, nor did Aristotle with all his marvelous breadth of knowledge put an end to the studies of others   Cicero encouraged the plebeians through his writing,  Moreover, not only were outstanding men not deterred from undertaking liberal pursuits, but even craftsmen did not give up their arts because they were unable to equal the beauty of the picture of Ialysus . . . .  Cicero proposes that rhetoric cannot be confined to one specific group but rather outlines a guide that will lead to the creation of successful orators across Roman society.
In Orator, Cicero also addressed the accusation lodged by his fellow senators, including Brutus, that he was an  Atticist.  Cicero addresses this claim by saying that he is too independent and bold to be associated with Atticism, producing his own unique style. Cicero claims the perfect orator creates his own  elocutio,  or diction and style, rather than following this movement. Cicero states that all five canons are equally important. Throughout the text, Cicero advises his Roman audience on how to form proper oratory by formal guidelines but also how to specialize in individually in their own sense of oratory. Orator is written with ideas ranging from the construction of arguments to rhetorical performance. In relation to other Ciceronian works on rhetoric, Orator receives less treatment with scarce research compared to other rhetorical works.
Output: Who is Cicero addressing?
In Orator, Cicero depicts several models for speakers. Cicero states to the Romans the importance of searching and discovering their own sense of rhetoric.  I am sure, the magnificence of Plato did not deter Aristotle from writing, nor did Aristotle with all his marvelous breadth of knowledge put an end to the studies of others   Cicero encouraged the plebeians through his writing,  Moreover, not only were outstanding men not deterred from undertaking liberal pursuits, but even craftsmen did not give up their arts because they were unable to equal the beauty of the picture of Ialysus . . . .  Cicero proposes that rhetoric cannot be confined to one specific group but rather outlines a guide that will lead to the creation of successful orators across Roman society.
In Orator, Cicero also addressed the accusation lodged by his fellow senators, including Brutus, that he was an  Atticist.  Cicero addresses this claim by saying that he is too independent and bold to be associated with Atticism, producing his own unique style. Cicero claims the perfect orator creates his own  elocutio,  or diction and style, rather than following this movement. Cicero states that all five canons are equally important. Throughout the text, Cicero advises his Roman audience on how to form proper oratory by formal guidelines but also how to specialize in individually in their own sense of oratory. Orator is written with ideas ranging from the construction of arguments to rhetorical performance. In relation to other Ciceronian works on rhetoric, Orator receives less treatment with scarce research compared to other rhetorical works.
Output: Who did Plato not deter from writing according to Cicero in speaking to Romans?
In Orator, Cicero depicts several models for speakers. Cicero states to the Romans the importance of searching and discovering their own sense of rhetoric.  I am sure, the magnificence of Plato did not deter Aristotle from writing, nor did Aristotle with all his marvelous breadth of knowledge put an end to the studies of others   Cicero encouraged the plebeians through his writing,  Moreover, not only were outstanding men not deterred from undertaking liberal pursuits, but even craftsmen did not give up their arts because they were unable to equal the beauty of the picture of Ialysus . . . .  Cicero proposes that rhetoric cannot be confined to one specific group but rather outlines a guide that will lead to the creation of successful orators across Roman society.
In Orator, Cicero also addressed the accusation lodged by his fellow senators, including Brutus, that he was an  Atticist.  Cicero addresses this claim by saying that he is too independent and bold to be associated with Atticism, producing his own unique style. Cicero claims the perfect orator creates his own  elocutio,  or diction and style, rather than following this movement. Cicero states that all five canons are equally important. Throughout the text, Cicero advises his Roman audience on how to form proper oratory by formal guidelines but also how to specialize in individually in their own sense of oratory. Orator is written with ideas ranging from the construction of arguments to rhetorical performance. In relation to other Ciceronian works on rhetoric, Orator receives less treatment with scarce research compared to other rhetorical works.
Output: What did Cicero said made him not an Atticist?
In Orator, Cicero depicts several models for speakers. Cicero states to the Romans the importance of searching and discovering their own sense of rhetoric.  I am sure, the magnificence of Plato did not deter Aristotle from writing, nor did Aristotle with all his marvelous breadth of knowledge put an end to the studies of others   Cicero encouraged the plebeians through his writing,  Moreover, not only were outstanding men not deterred from undertaking liberal pursuits, but even craftsmen did not give up their arts because they were unable to equal the beauty of the picture of Ialysus . . . .  Cicero proposes that rhetoric cannot be confined to one specific group but rather outlines a guide that will lead to the creation of successful orators across Roman society.
In Orator, Cicero also addressed the accusation lodged by his fellow senators, including Brutus, that he was an  Atticist.  Cicero addresses this claim by saying that he is too independent and bold to be associated with Atticism, producing his own unique style. Cicero claims the perfect orator creates his own  elocutio,  or diction and style, rather than following this movement. Cicero states that all five canons are equally important. Throughout the text, Cicero advises his Roman audience on how to form proper oratory by formal guidelines but also how to specialize in individually in their own sense of oratory. Orator is written with ideas ranging from the construction of arguments to rhetorical performance. In relation to other Ciceronian works on rhetoric, Orator receives less treatment with scarce research compared to other rhetorical works.
Output: What is rhetoric?
In Orator, Cicero depicts several models for speakers. Cicero states to the Romans the importance of searching and discovering their own sense of rhetoric.  I am sure, the magnificence of Plato did not deter Aristotle from writing, nor did Aristotle with all his marvelous breadth of knowledge put an end to the studies of others   Cicero encouraged the plebeians through his writing,  Moreover, not only were outstanding men not deterred from undertaking liberal pursuits, but even craftsmen did not give up their arts because they were unable to equal the beauty of the picture of Ialysus . . . .  Cicero proposes that rhetoric cannot be confined to one specific group but rather outlines a guide that will lead to the creation of successful orators across Roman society.
In Orator, Cicero also addressed the accusation lodged by his fellow senators, including Brutus, that he was an  Atticist.  Cicero addresses this claim by saying that he is too independent and bold to be associated with Atticism, producing his own unique style. Cicero claims the perfect orator creates his own  elocutio,  or diction and style, rather than following this movement. Cicero states that all five canons are equally important. Throughout the text, Cicero advises his Roman audience on how to form proper oratory by formal guidelines but also how to specialize in individually in their own sense of oratory. Orator is written with ideas ranging from the construction of arguments to rhetorical performance. In relation to other Ciceronian works on rhetoric, Orator receives less treatment with scarce research compared to other rhetorical works.
Output: What does Cicero propose about rhetoric?
In Orator, Cicero depicts several models for speakers. Cicero states to the Romans the importance of searching and discovering their own sense of rhetoric.  I am sure, the magnificence of Plato did not deter Aristotle from writing, nor did Aristotle with all his marvelous breadth of knowledge put an end to the studies of others   Cicero encouraged the plebeians through his writing,  Moreover, not only were outstanding men not deterred from undertaking liberal pursuits, but even craftsmen did not give up their arts because they were unable to equal the beauty of the picture of Ialysus . . . .  Cicero proposes that rhetoric cannot be confined to one specific group but rather outlines a guide that will lead to the creation of successful orators across Roman society.
In Orator, Cicero also addressed the accusation lodged by his fellow senators, including Brutus, that he was an  Atticist.  Cicero addresses this claim by saying that he is too independent and bold to be associated with Atticism, producing his own unique style. Cicero claims the perfect orator creates his own  elocutio,  or diction and style, rather than following this movement. Cicero states that all five canons are equally important. Throughout the text, Cicero advises his Roman audience on how to form proper oratory by formal guidelines but also how to specialize in individually in their own sense of oratory. Orator is written with ideas ranging from the construction of arguments to rhetorical performance. In relation to other Ciceronian works on rhetoric, Orator receives less treatment with scarce research compared to other rhetorical works.
Output: With what ideas is Orator written?
In Orator, Cicero depicts several models for speakers. Cicero states to the Romans the importance of searching and discovering their own sense of rhetoric.  I am sure, the magnificence of Plato did not deter Aristotle from writing, nor did Aristotle with all his marvelous breadth of knowledge put an end to the studies of others   Cicero encouraged the plebeians through his writing,  Moreover, not only were outstanding men not deterred from undertaking liberal pursuits, but even craftsmen did not give up their arts because they were unable to equal the beauty of the picture of Ialysus . . . .  Cicero proposes that rhetoric cannot be confined to one specific group but rather outlines a guide that will lead to the creation of successful orators across Roman society.
In Orator, Cicero also addressed the accusation lodged by his fellow senators, including Brutus, that he was an  Atticist.  Cicero addresses this claim by saying that he is too independent and bold to be associated with Atticism, producing his own unique style. Cicero claims the perfect orator creates his own  elocutio,  or diction and style, rather than following this movement. Cicero states that all five canons are equally important. Throughout the text, Cicero advises his Roman audience on how to form proper oratory by formal guidelines but also how to specialize in individually in their own sense of oratory. Orator is written with ideas ranging from the construction of arguments to rhetorical performance. In relation to other Ciceronian works on rhetoric, Orator receives less treatment with scarce research compared to other rhetorical works.
Output: What does Cicero tell Romans to search and discover in Orator?
The narrator of the story is a British journalist in India Kipling himself, in all but name. While on a tour of some Indian native states he meets two scruffy adventurers, Daniel Dravot and Peachey Carnehan. He rather likes them, but then stops them from blackmailing a minor rajah. A few months later they appear at his office in Lahore. They tell him their plan. They have been "Soldier, sailor, compositor [typesetter], photographer... [railroad] engine-drivers, petty contractors," and more, and have decided India is not big enough for them. The next day they will go off to Kafiristan to set themselves up as kings. Dravot can pass as a native, and they have twenty Martini-Henry rifles (then perhaps the best in the world). They plan to find a king or chief, help him defeat enemies, then take over for themselves. They ask the narrator for the use of any books or maps of the area as a favour, because they are fellow Freemasons, and because he spoiled their blackmail scheme.
Two years later, on a scorching hot summer night, Carnehan creeps into the narrator's office. He is a broken man, a crippled beggar clad in rags and he tells an amazing story. Dravot and Carnehan succeeded in becoming kings: finding the Kafirs, who turn out to be white ("so hairy and white and fair it was just shaking hands with old friends"), mustering an army, taking over villages, and dreaming of building a unified nation. The Kafirs (pagans, not Muslims) were impressed by the rifles and Dravot's lack of fear of their idols, and acclaimed him as a god, the reincarnation or descendant of Alexander the Great. The Kafirs practised a form of Masonic ritual, and Dravot's reputation was further cemented when he showed knowledge of Masonic secrets that only the oldest priest remembered.
Their schemes were dashed when Dravot decided to marry a Kafir girl. Terrified at marrying a god, the girl bit Dravot when he tried to kiss her. Seeing him bleed, the priests cried that he was "Neither God nor Devil but a man!" Most of the Kafirs turned against Dravot and Carnehan. A few of his men remained loyal, but the army defected and the two kings were captured.
Dravot, wearing his crown, stood on a rope bridge over a gorge while the Kafirs cut the ropes, and he fell to his death. Carnehan was crucified between two pine trees. When he survived for a day, the Kafirs considered it a miracle and let him go. He begged his way back to India.
As proof of his tale, Carnehan shows the narrator Dravot's head, still wearing the golden crown. Carnehan leaves carrying the head. The next day the narrator sees him crawling along the road in the noon sun, with his hat off and gone mad. The narrator sends him to the local asylum. When he inquires two days later, he learns that Carnehan has died of sunstroke ("half an hour bare-headed in the sun at mid-day..."). No belongings were found with him.
Output: Why did the priests decided that Dravot is not a god?
The narrator of the story is a British journalist in India Kipling himself, in all but name. While on a tour of some Indian native states he meets two scruffy adventurers, Daniel Dravot and Peachey Carnehan. He rather likes them, but then stops them from blackmailing a minor rajah. A few months later they appear at his office in Lahore. They tell him their plan. They have been "Soldier, sailor, compositor [typesetter], photographer... [railroad] engine-drivers, petty contractors," and more, and have decided India is not big enough for them. The next day they will go off to Kafiristan to set themselves up as kings. Dravot can pass as a native, and they have twenty Martini-Henry rifles (then perhaps the best in the world). They plan to find a king or chief, help him defeat enemies, then take over for themselves. They ask the narrator for the use of any books or maps of the area as a favour, because they are fellow Freemasons, and because he spoiled their blackmail scheme.
Two years later, on a scorching hot summer night, Carnehan creeps into the narrator's office. He is a broken man, a crippled beggar clad in rags and he tells an amazing story. Dravot and Carnehan succeeded in becoming kings: finding the Kafirs, who turn out to be white ("so hairy and white and fair it was just shaking hands with old friends"), mustering an army, taking over villages, and dreaming of building a unified nation. The Kafirs (pagans, not Muslims) were impressed by the rifles and Dravot's lack of fear of their idols, and acclaimed him as a god, the reincarnation or descendant of Alexander the Great. The Kafirs practised a form of Masonic ritual, and Dravot's reputation was further cemented when he showed knowledge of Masonic secrets that only the oldest priest remembered.
Their schemes were dashed when Dravot decided to marry a Kafir girl. Terrified at marrying a god, the girl bit Dravot when he tried to kiss her. Seeing him bleed, the priests cried that he was "Neither God nor Devil but a man!" Most of the Kafirs turned against Dravot and Carnehan. A few of his men remained loyal, but the army defected and the two kings were captured.
Dravot, wearing his crown, stood on a rope bridge over a gorge while the Kafirs cut the ropes, and he fell to his death. Carnehan was crucified between two pine trees. When he survived for a day, the Kafirs considered it a miracle and let him go. He begged his way back to India.
As proof of his tale, Carnehan shows the narrator Dravot's head, still wearing the golden crown. Carnehan leaves carrying the head. The next day the narrator sees him crawling along the road in the noon sun, with his hat off and gone mad. The narrator sends him to the local asylum. When he inquires two days later, he learns that Carnehan has died of sunstroke ("half an hour bare-headed in the sun at mid-day..."). No belongings were found with him.
Output: Why was Carnehan let go after he survived crucifixion?
The narrator of the story is a British journalist in India Kipling himself, in all but name. While on a tour of some Indian native states he meets two scruffy adventurers, Daniel Dravot and Peachey Carnehan. He rather likes them, but then stops them from blackmailing a minor rajah. A few months later they appear at his office in Lahore. They tell him their plan. They have been "Soldier, sailor, compositor [typesetter], photographer... [railroad] engine-drivers, petty contractors," and more, and have decided India is not big enough for them. The next day they will go off to Kafiristan to set themselves up as kings. Dravot can pass as a native, and they have twenty Martini-Henry rifles (then perhaps the best in the world). They plan to find a king or chief, help him defeat enemies, then take over for themselves. They ask the narrator for the use of any books or maps of the area as a favour, because they are fellow Freemasons, and because he spoiled their blackmail scheme.
Two years later, on a scorching hot summer night, Carnehan creeps into the narrator's office. He is a broken man, a crippled beggar clad in rags and he tells an amazing story. Dravot and Carnehan succeeded in becoming kings: finding the Kafirs, who turn out to be white ("so hairy and white and fair it was just shaking hands with old friends"), mustering an army, taking over villages, and dreaming of building a unified nation. The Kafirs (pagans, not Muslims) were impressed by the rifles and Dravot's lack of fear of their idols, and acclaimed him as a god, the reincarnation or descendant of Alexander the Great. The Kafirs practised a form of Masonic ritual, and Dravot's reputation was further cemented when he showed knowledge of Masonic secrets that only the oldest priest remembered.
Their schemes were dashed when Dravot decided to marry a Kafir girl. Terrified at marrying a god, the girl bit Dravot when he tried to kiss her. Seeing him bleed, the priests cried that he was "Neither God nor Devil but a man!" Most of the Kafirs turned against Dravot and Carnehan. A few of his men remained loyal, but the army defected and the two kings were captured.
Dravot, wearing his crown, stood on a rope bridge over a gorge while the Kafirs cut the ropes, and he fell to his death. Carnehan was crucified between two pine trees. When he survived for a day, the Kafirs considered it a miracle and let him go. He begged his way back to India.
As proof of his tale, Carnehan shows the narrator Dravot's head, still wearing the golden crown. Carnehan leaves carrying the head. The next day the narrator sees him crawling along the road in the noon sun, with his hat off and gone mad. The narrator sends him to the local asylum. When he inquires two days later, he learns that Carnehan has died of sunstroke ("half an hour bare-headed in the sun at mid-day..."). No belongings were found with him.
Output: Who was going to blackmail a minor rajah?
The narrator of the story is a British journalist in India Kipling himself, in all but name. While on a tour of some Indian native states he meets two scruffy adventurers, Daniel Dravot and Peachey Carnehan. He rather likes them, but then stops them from blackmailing a minor rajah. A few months later they appear at his office in Lahore. They tell him their plan. They have been "Soldier, sailor, compositor [typesetter], photographer... [railroad] engine-drivers, petty contractors," and more, and have decided India is not big enough for them. The next day they will go off to Kafiristan to set themselves up as kings. Dravot can pass as a native, and they have twenty Martini-Henry rifles (then perhaps the best in the world). They plan to find a king or chief, help him defeat enemies, then take over for themselves. They ask the narrator for the use of any books or maps of the area as a favour, because they are fellow Freemasons, and because he spoiled their blackmail scheme.
Two years later, on a scorching hot summer night, Carnehan creeps into the narrator's office. He is a broken man, a crippled beggar clad in rags and he tells an amazing story. Dravot and Carnehan succeeded in becoming kings: finding the Kafirs, who turn out to be white ("so hairy and white and fair it was just shaking hands with old friends"), mustering an army, taking over villages, and dreaming of building a unified nation. The Kafirs (pagans, not Muslims) were impressed by the rifles and Dravot's lack of fear of their idols, and acclaimed him as a god, the reincarnation or descendant of Alexander the Great. The Kafirs practised a form of Masonic ritual, and Dravot's reputation was further cemented when he showed knowledge of Masonic secrets that only the oldest priest remembered.
Their schemes were dashed when Dravot decided to marry a Kafir girl. Terrified at marrying a god, the girl bit Dravot when he tried to kiss her. Seeing him bleed, the priests cried that he was "Neither God nor Devil but a man!" Most of the Kafirs turned against Dravot and Carnehan. A few of his men remained loyal, but the army defected and the two kings were captured.
Dravot, wearing his crown, stood on a rope bridge over a gorge while the Kafirs cut the ropes, and he fell to his death. Carnehan was crucified between two pine trees. When he survived for a day, the Kafirs considered it a miracle and let him go. He begged his way back to India.
As proof of his tale, Carnehan shows the narrator Dravot's head, still wearing the golden crown. Carnehan leaves carrying the head. The next day the narrator sees him crawling along the road in the noon sun, with his hat off and gone mad. The narrator sends him to the local asylum. When he inquires two days later, he learns that Carnehan has died of sunstroke ("half an hour bare-headed in the sun at mid-day..."). No belongings were found with him.
Output: What do Davrot and Peachey want to become?
The narrator of the story is a British journalist in India Kipling himself, in all but name. While on a tour of some Indian native states he meets two scruffy adventurers, Daniel Dravot and Peachey Carnehan. He rather likes them, but then stops them from blackmailing a minor rajah. A few months later they appear at his office in Lahore. They tell him their plan. They have been "Soldier, sailor, compositor [typesetter], photographer... [railroad] engine-drivers, petty contractors," and more, and have decided India is not big enough for them. The next day they will go off to Kafiristan to set themselves up as kings. Dravot can pass as a native, and they have twenty Martini-Henry rifles (then perhaps the best in the world). They plan to find a king or chief, help him defeat enemies, then take over for themselves. They ask the narrator for the use of any books or maps of the area as a favour, because they are fellow Freemasons, and because he spoiled their blackmail scheme.
Two years later, on a scorching hot summer night, Carnehan creeps into the narrator's office. He is a broken man, a crippled beggar clad in rags and he tells an amazing story. Dravot and Carnehan succeeded in becoming kings: finding the Kafirs, who turn out to be white ("so hairy and white and fair it was just shaking hands with old friends"), mustering an army, taking over villages, and dreaming of building a unified nation. The Kafirs (pagans, not Muslims) were impressed by the rifles and Dravot's lack of fear of their idols, and acclaimed him as a god, the reincarnation or descendant of Alexander the Great. The Kafirs practised a form of Masonic ritual, and Dravot's reputation was further cemented when he showed knowledge of Masonic secrets that only the oldest priest remembered.
Their schemes were dashed when Dravot decided to marry a Kafir girl. Terrified at marrying a god, the girl bit Dravot when he tried to kiss her. Seeing him bleed, the priests cried that he was "Neither God nor Devil but a man!" Most of the Kafirs turned against Dravot and Carnehan. A few of his men remained loyal, but the army defected and the two kings were captured.
Dravot, wearing his crown, stood on a rope bridge over a gorge while the Kafirs cut the ropes, and he fell to his death. Carnehan was crucified between two pine trees. When he survived for a day, the Kafirs considered it a miracle and let him go. He begged his way back to India.
As proof of his tale, Carnehan shows the narrator Dravot's head, still wearing the golden crown. Carnehan leaves carrying the head. The next day the narrator sees him crawling along the road in the noon sun, with his hat off and gone mad. The narrator sends him to the local asylum. When he inquires two days later, he learns that Carnehan has died of sunstroke ("half an hour bare-headed in the sun at mid-day..."). No belongings were found with him.
Output: In what city is the narrator's office?
The narrator of the story is a British journalist in India Kipling himself, in all but name. While on a tour of some Indian native states he meets two scruffy adventurers, Daniel Dravot and Peachey Carnehan. He rather likes them, but then stops them from blackmailing a minor rajah. A few months later they appear at his office in Lahore. They tell him their plan. They have been "Soldier, sailor, compositor [typesetter], photographer... [railroad] engine-drivers, petty contractors," and more, and have decided India is not big enough for them. The next day they will go off to Kafiristan to set themselves up as kings. Dravot can pass as a native, and they have twenty Martini-Henry rifles (then perhaps the best in the world). They plan to find a king or chief, help him defeat enemies, then take over for themselves. They ask the narrator for the use of any books or maps of the area as a favour, because they are fellow Freemasons, and because he spoiled their blackmail scheme.
Two years later, on a scorching hot summer night, Carnehan creeps into the narrator's office. He is a broken man, a crippled beggar clad in rags and he tells an amazing story. Dravot and Carnehan succeeded in becoming kings: finding the Kafirs, who turn out to be white ("so hairy and white and fair it was just shaking hands with old friends"), mustering an army, taking over villages, and dreaming of building a unified nation. The Kafirs (pagans, not Muslims) were impressed by the rifles and Dravot's lack of fear of their idols, and acclaimed him as a god, the reincarnation or descendant of Alexander the Great. The Kafirs practised a form of Masonic ritual, and Dravot's reputation was further cemented when he showed knowledge of Masonic secrets that only the oldest priest remembered.
Their schemes were dashed when Dravot decided to marry a Kafir girl. Terrified at marrying a god, the girl bit Dravot when he tried to kiss her. Seeing him bleed, the priests cried that he was "Neither God nor Devil but a man!" Most of the Kafirs turned against Dravot and Carnehan. A few of his men remained loyal, but the army defected and the two kings were captured.
Dravot, wearing his crown, stood on a rope bridge over a gorge while the Kafirs cut the ropes, and he fell to his death. Carnehan was crucified between two pine trees. When he survived for a day, the Kafirs considered it a miracle and let him go. He begged his way back to India.
As proof of his tale, Carnehan shows the narrator Dravot's head, still wearing the golden crown. Carnehan leaves carrying the head. The next day the narrator sees him crawling along the road in the noon sun, with his hat off and gone mad. The narrator sends him to the local asylum. When he inquires two days later, he learns that Carnehan has died of sunstroke ("half an hour bare-headed in the sun at mid-day..."). No belongings were found with him.
Output: What is the narrator's profession?
The narrator of the story is a British journalist in India Kipling himself, in all but name. While on a tour of some Indian native states he meets two scruffy adventurers, Daniel Dravot and Peachey Carnehan. He rather likes them, but then stops them from blackmailing a minor rajah. A few months later they appear at his office in Lahore. They tell him their plan. They have been "Soldier, sailor, compositor [typesetter], photographer... [railroad] engine-drivers, petty contractors," and more, and have decided India is not big enough for them. The next day they will go off to Kafiristan to set themselves up as kings. Dravot can pass as a native, and they have twenty Martini-Henry rifles (then perhaps the best in the world). They plan to find a king or chief, help him defeat enemies, then take over for themselves. They ask the narrator for the use of any books or maps of the area as a favour, because they are fellow Freemasons, and because he spoiled their blackmail scheme.
Two years later, on a scorching hot summer night, Carnehan creeps into the narrator's office. He is a broken man, a crippled beggar clad in rags and he tells an amazing story. Dravot and Carnehan succeeded in becoming kings: finding the Kafirs, who turn out to be white ("so hairy and white and fair it was just shaking hands with old friends"), mustering an army, taking over villages, and dreaming of building a unified nation. The Kafirs (pagans, not Muslims) were impressed by the rifles and Dravot's lack of fear of their idols, and acclaimed him as a god, the reincarnation or descendant of Alexander the Great. The Kafirs practised a form of Masonic ritual, and Dravot's reputation was further cemented when he showed knowledge of Masonic secrets that only the oldest priest remembered.
Their schemes were dashed when Dravot decided to marry a Kafir girl. Terrified at marrying a god, the girl bit Dravot when he tried to kiss her. Seeing him bleed, the priests cried that he was "Neither God nor Devil but a man!" Most of the Kafirs turned against Dravot and Carnehan. A few of his men remained loyal, but the army defected and the two kings were captured.
Dravot, wearing his crown, stood on a rope bridge over a gorge while the Kafirs cut the ropes, and he fell to his death. Carnehan was crucified between two pine trees. When he survived for a day, the Kafirs considered it a miracle and let him go. He begged his way back to India.
As proof of his tale, Carnehan shows the narrator Dravot's head, still wearing the golden crown. Carnehan leaves carrying the head. The next day the narrator sees him crawling along the road in the noon sun, with his hat off and gone mad. The narrator sends him to the local asylum. When he inquires two days later, he learns that Carnehan has died of sunstroke ("half an hour bare-headed in the sun at mid-day..."). No belongings were found with him.
Output: What proof of his tale did Carnehan provide?
The narrator of the story is a British journalist in India Kipling himself, in all but name. While on a tour of some Indian native states he meets two scruffy adventurers, Daniel Dravot and Peachey Carnehan. He rather likes them, but then stops them from blackmailing a minor rajah. A few months later they appear at his office in Lahore. They tell him their plan. They have been "Soldier, sailor, compositor [typesetter], photographer... [railroad] engine-drivers, petty contractors," and more, and have decided India is not big enough for them. The next day they will go off to Kafiristan to set themselves up as kings. Dravot can pass as a native, and they have twenty Martini-Henry rifles (then perhaps the best in the world). They plan to find a king or chief, help him defeat enemies, then take over for themselves. They ask the narrator for the use of any books or maps of the area as a favour, because they are fellow Freemasons, and because he spoiled their blackmail scheme.
Two years later, on a scorching hot summer night, Carnehan creeps into the narrator's office. He is a broken man, a crippled beggar clad in rags and he tells an amazing story. Dravot and Carnehan succeeded in becoming kings: finding the Kafirs, who turn out to be white ("so hairy and white and fair it was just shaking hands with old friends"), mustering an army, taking over villages, and dreaming of building a unified nation. The Kafirs (pagans, not Muslims) were impressed by the rifles and Dravot's lack of fear of their idols, and acclaimed him as a god, the reincarnation or descendant of Alexander the Great. The Kafirs practised a form of Masonic ritual, and Dravot's reputation was further cemented when he showed knowledge of Masonic secrets that only the oldest priest remembered.
Their schemes were dashed when Dravot decided to marry a Kafir girl. Terrified at marrying a god, the girl bit Dravot when he tried to kiss her. Seeing him bleed, the priests cried that he was "Neither God nor Devil but a man!" Most of the Kafirs turned against Dravot and Carnehan. A few of his men remained loyal, but the army defected and the two kings were captured.
Dravot, wearing his crown, stood on a rope bridge over a gorge while the Kafirs cut the ropes, and he fell to his death. Carnehan was crucified between two pine trees. When he survived for a day, the Kafirs considered it a miracle and let him go. He begged his way back to India.
As proof of his tale, Carnehan shows the narrator Dravot's head, still wearing the golden crown. Carnehan leaves carrying the head. The next day the narrator sees him crawling along the road in the noon sun, with his hat off and gone mad. The narrator sends him to the local asylum. When he inquires two days later, he learns that Carnehan has died of sunstroke ("half an hour bare-headed in the sun at mid-day..."). No belongings were found with him.
Output: What ancient secrets did Dravot present?
The narrator of the story is a British journalist in India Kipling himself, in all but name. While on a tour of some Indian native states he meets two scruffy adventurers, Daniel Dravot and Peachey Carnehan. He rather likes them, but then stops them from blackmailing a minor rajah. A few months later they appear at his office in Lahore. They tell him their plan. They have been "Soldier, sailor, compositor [typesetter], photographer... [railroad] engine-drivers, petty contractors," and more, and have decided India is not big enough for them. The next day they will go off to Kafiristan to set themselves up as kings. Dravot can pass as a native, and they have twenty Martini-Henry rifles (then perhaps the best in the world). They plan to find a king or chief, help him defeat enemies, then take over for themselves. They ask the narrator for the use of any books or maps of the area as a favour, because they are fellow Freemasons, and because he spoiled their blackmail scheme.
Two years later, on a scorching hot summer night, Carnehan creeps into the narrator's office. He is a broken man, a crippled beggar clad in rags and he tells an amazing story. Dravot and Carnehan succeeded in becoming kings: finding the Kafirs, who turn out to be white ("so hairy and white and fair it was just shaking hands with old friends"), mustering an army, taking over villages, and dreaming of building a unified nation. The Kafirs (pagans, not Muslims) were impressed by the rifles and Dravot's lack of fear of their idols, and acclaimed him as a god, the reincarnation or descendant of Alexander the Great. The Kafirs practised a form of Masonic ritual, and Dravot's reputation was further cemented when he showed knowledge of Masonic secrets that only the oldest priest remembered.
Their schemes were dashed when Dravot decided to marry a Kafir girl. Terrified at marrying a god, the girl bit Dravot when he tried to kiss her. Seeing him bleed, the priests cried that he was "Neither God nor Devil but a man!" Most of the Kafirs turned against Dravot and Carnehan. A few of his men remained loyal, but the army defected and the two kings were captured.
Dravot, wearing his crown, stood on a rope bridge over a gorge while the Kafirs cut the ropes, and he fell to his death. Carnehan was crucified between two pine trees. When he survived for a day, the Kafirs considered it a miracle and let him go. He begged his way back to India.
As proof of his tale, Carnehan shows the narrator Dravot's head, still wearing the golden crown. Carnehan leaves carrying the head. The next day the narrator sees him crawling along the road in the noon sun, with his hat off and gone mad. The narrator sends him to the local asylum. When he inquires two days later, he learns that Carnehan has died of sunstroke ("half an hour bare-headed in the sun at mid-day..."). No belongings were found with him.
Output: What was Dravot wearing when he died?
The narrator of the story is a British journalist in India Kipling himself, in all but name. While on a tour of some Indian native states he meets two scruffy adventurers, Daniel Dravot and Peachey Carnehan. He rather likes them, but then stops them from blackmailing a minor rajah. A few months later they appear at his office in Lahore. They tell him their plan. They have been "Soldier, sailor, compositor [typesetter], photographer... [railroad] engine-drivers, petty contractors," and more, and have decided India is not big enough for them. The next day they will go off to Kafiristan to set themselves up as kings. Dravot can pass as a native, and they have twenty Martini-Henry rifles (then perhaps the best in the world). They plan to find a king or chief, help him defeat enemies, then take over for themselves. They ask the narrator for the use of any books or maps of the area as a favour, because they are fellow Freemasons, and because he spoiled their blackmail scheme.
Two years later, on a scorching hot summer night, Carnehan creeps into the narrator's office. He is a broken man, a crippled beggar clad in rags and he tells an amazing story. Dravot and Carnehan succeeded in becoming kings: finding the Kafirs, who turn out to be white ("so hairy and white and fair it was just shaking hands with old friends"), mustering an army, taking over villages, and dreaming of building a unified nation. The Kafirs (pagans, not Muslims) were impressed by the rifles and Dravot's lack of fear of their idols, and acclaimed him as a god, the reincarnation or descendant of Alexander the Great. The Kafirs practised a form of Masonic ritual, and Dravot's reputation was further cemented when he showed knowledge of Masonic secrets that only the oldest priest remembered.
Their schemes were dashed when Dravot decided to marry a Kafir girl. Terrified at marrying a god, the girl bit Dravot when he tried to kiss her. Seeing him bleed, the priests cried that he was "Neither God nor Devil but a man!" Most of the Kafirs turned against Dravot and Carnehan. A few of his men remained loyal, but the army defected and the two kings were captured.
Dravot, wearing his crown, stood on a rope bridge over a gorge while the Kafirs cut the ropes, and he fell to his death. Carnehan was crucified between two pine trees. When he survived for a day, the Kafirs considered it a miracle and let him go. He begged his way back to India.
As proof of his tale, Carnehan shows the narrator Dravot's head, still wearing the golden crown. Carnehan leaves carrying the head. The next day the narrator sees him crawling along the road in the noon sun, with his hat off and gone mad. The narrator sends him to the local asylum. When he inquires two days later, he learns that Carnehan has died of sunstroke ("half an hour bare-headed in the sun at mid-day..."). No belongings were found with him.
Output: What is a compositor?
The narrator of the story is a British journalist in India Kipling himself, in all but name. While on a tour of some Indian native states he meets two scruffy adventurers, Daniel Dravot and Peachey Carnehan. He rather likes them, but then stops them from blackmailing a minor rajah. A few months later they appear at his office in Lahore. They tell him their plan. They have been "Soldier, sailor, compositor [typesetter], photographer... [railroad] engine-drivers, petty contractors," and more, and have decided India is not big enough for them. The next day they will go off to Kafiristan to set themselves up as kings. Dravot can pass as a native, and they have twenty Martini-Henry rifles (then perhaps the best in the world). They plan to find a king or chief, help him defeat enemies, then take over for themselves. They ask the narrator for the use of any books or maps of the area as a favour, because they are fellow Freemasons, and because he spoiled their blackmail scheme.
Two years later, on a scorching hot summer night, Carnehan creeps into the narrator's office. He is a broken man, a crippled beggar clad in rags and he tells an amazing story. Dravot and Carnehan succeeded in becoming kings: finding the Kafirs, who turn out to be white ("so hairy and white and fair it was just shaking hands with old friends"), mustering an army, taking over villages, and dreaming of building a unified nation. The Kafirs (pagans, not Muslims) were impressed by the rifles and Dravot's lack of fear of their idols, and acclaimed him as a god, the reincarnation or descendant of Alexander the Great. The Kafirs practised a form of Masonic ritual, and Dravot's reputation was further cemented when he showed knowledge of Masonic secrets that only the oldest priest remembered.
Their schemes were dashed when Dravot decided to marry a Kafir girl. Terrified at marrying a god, the girl bit Dravot when he tried to kiss her. Seeing him bleed, the priests cried that he was "Neither God nor Devil but a man!" Most of the Kafirs turned against Dravot and Carnehan. A few of his men remained loyal, but the army defected and the two kings were captured.
Dravot, wearing his crown, stood on a rope bridge over a gorge while the Kafirs cut the ropes, and he fell to his death. Carnehan was crucified between two pine trees. When he survived for a day, the Kafirs considered it a miracle and let him go. He begged his way back to India.
As proof of his tale, Carnehan shows the narrator Dravot's head, still wearing the golden crown. Carnehan leaves carrying the head. The next day the narrator sees him crawling along the road in the noon sun, with his hat off and gone mad. The narrator sends him to the local asylum. When he inquires two days later, he learns that Carnehan has died of sunstroke ("half an hour bare-headed in the sun at mid-day..."). No belongings were found with him.
Output: How did Dravot die?