praj-17/QA-MCQ-Open-ended huggingface dataset:
Title: University
Context: Examining the influence of humanism on scholars in medicine, mathematics, astronomy and physics may suggest that humanism and universities were a strong impetus for the scientific revolution. Although the connection between humanism and the scientific discovery may very well have begun within the confines of the university, the connection has been commonly perceived as having been severed by the changing nature of science during the scientific revolution. Historians such as Richard S. Westfall have argued that the overt traditionalism of universities inhibited attempts to re-conceptualize nature and knowledge and caused an indelible tension between universities and scientists. This resistance to changes in science may have been a significant factor in driving many scientists away from the university and toward private benefactors, usually in princely courts, and associations with newly forming scientific societies.

question: The study of humanism among those studying math, astronomy and medicine is said to have caused what? 

answer: the scientific revolution

question: Resisting what caused many scientists to court private benefactors? 

answer: changes in science

question: Where might a scientist find a friendly private benefactor? 

answer: princely courts

question: Which historian argues that traditionalism in a university system hindered attempts to form new views on knowledge and nature? 

answer: Richard S. Westfall
Title: Religion_in_ancient_Rome
Context: The priesthoods of public religion were held by members of the elite classes. There was no principle analogous to separation of church and state in ancient Rome. During the Roman Republic (509–27 BC), the same men who were elected public officials might also serve as augurs and pontiffs. Priests married, raised families, and led politically active lives. Julius Caesar became pontifex maximus before he was elected consul. The augurs read the will of the gods and supervised the marking of boundaries as a reflection of universal order, thus sanctioning Roman expansionism as a matter of divine destiny. The Roman triumph was at its core a religious procession in which the victorious general displayed his piety and his willingness to serve the public good by dedicating a portion of his spoils to the gods, especially Jupiter, who embodied just rule. As a result of the Punic Wars (264–146 BC), when Rome struggled to establish itself as a dominant power, many new temples were built by magistrates in fulfillment of a vow to a deity for assuring their military success.

question: The members of what class were priests in ancient Rome? 

answer: elite

question: Which God exemplified just rule for the Romans? 

answer: Jupiter

question: What was the time span of the Roman Republic? 

answer: 509–27 BC

question: What kind of political separation did not exist in Rome?  

answer: church and state

question: As a result of what war were many new temples built by victorious generals? 

answer: Punic Wars
Title: Religion_in_ancient_Rome
Context: Roman religion was thus practical and contractual, based on the principle of do ut des, "I give that you might give." Religion depended on knowledge and the correct practice of prayer, ritual, and sacrifice, not on faith or dogma, although Latin literature preserves learned speculation on the nature of the divine and its relation to human affairs. Even the most skeptical among Rome's intellectual elite such as Cicero, who was an augur, saw religion as a source of social order. For ordinary Romans, religion was a part of daily life. Each home had a household shrine at which prayers and libations to the family's domestic deities were offered. Neighborhood shrines and sacred places such as springs and groves dotted the city. The Roman calendar was structured around religious observances. Women, slaves, and children all participated in a range of religious activities. Some public rituals could be conducted only by women, and women formed what is perhaps Rome's most famous priesthood, the state-supported Vestals, who tended Rome's sacred hearth for centuries, until disbanded under Christian domination.

question: What characteristics were not inherent in Roman religious practice? 

answer: faith or dogma

question: What was brought forth by religion in Rome? 

answer: social order

question: What religious feature did each Roman home have? 

answer: household shrine

question: What type of celebrations made up the Roman calendar? 

answer: religious observances

question: What religious group was in charge of Rome's sacred flame? 

answer: Vestals
Title: Religion_in_ancient_Rome
Context: The Romans are known for the great number of deities they honored, a capacity that earned the mockery of early Christian polemicists. The presence of Greeks on the Italian peninsula from the beginning of the historical period influenced Roman culture, introducing some religious practices that became as fundamental as the cult of Apollo. The Romans looked for common ground between their major gods and those of the Greeks (interpretatio graeca), adapting Greek myths and iconography for Latin literature and Roman art. Etruscan religion was also a major influence, particularly on the practice of augury.

question: How deities did the Romans have? 

answer: great number

question: What group was an influence to Roman culture? 

answer: Greeks

question: What sort  of practices did the Greeks offer to Rome's culture? 

answer: religious

question: What myths did the Romans adapt to their needs? 

answer: Greek

question: What religion influenced augury for the Romans? 

answer: Etruscan
Title: Religion_in_ancient_Rome
Context: Imported mystery religions, which offered initiates salvation in the afterlife, were a matter of personal choice for an individual, practiced in addition to carrying on one's family rites and participating in public religion. The mysteries, however, involved exclusive oaths and secrecy, conditions that conservative Romans viewed with suspicion as characteristic of "magic", conspiratorial (coniuratio), or subversive activity. Sporadic and sometimes brutal attempts were made to suppress religionists who seemed to threaten traditional morality and unity, as with the senate's efforts to restrict the Bacchanals in 186 BC.

question: What was the practice of religion to the Romans? 

answer: personal choice

question: What was the standard practice in Roman religious life? 

answer: public religion

question: What part of Roman religious practice involved secrecy? 

answer: mysteries

question: What group viewed the mysteries as suspicious or subversive? 

answer: conservative Romans

question: What did the mysteries seem to threaten that made the Romans occasionally attempt to ban them? 

answer: morality and unity
Title: Religion_in_ancient_Rome
Context: As the Romans extended their dominance throughout the Mediterranean world, their policy in general was to absorb the deities and cults of other peoples rather than try to eradicate them, since they believed that preserving tradition promoted social stability. One way that Rome incorporated diverse peoples was by supporting their religious heritage, building temples to local deities that framed their theology within the hierarchy of Roman religion. Inscriptions throughout the Empire record the side-by-side worship of local and Roman deities, including dedications made by Romans to local gods. By the height of the Empire, numerous international deities were cultivated at Rome and had been carried to even the most remote provinces, among them Cybele, Isis, Epona, and gods of solar monism such as Mithras and Sol Invictus, found as far north as Roman Britain. Because Romans had never been obligated to cultivate one god or one cult only, religious tolerance was not an issue in the sense that it is for competing monotheistic systems. The monotheistic rigor of Judaism posed difficulties for Roman policy that led at times to compromise and the granting of special exemptions, but sometimes to intractable conflict. For example, religious disputes helped cause the First Jewish–Roman War and the Bar Kokhba revolt.

question: To the Romans what did them think promoted social stability? 

answer: preserving tradition

question: What did the Romans tend to do with local religions and deities in conquered areas?  

answer: absorb

question: What facet of religion was not an issue for Roman? 

answer: tolerance

question: To what areas of the Roman empire did the Romans take their deities? 

answer: remote provinces

question: What facet of a foreign people did Rome add to itself to promote order? 

answer: religious heritage
Title: Religion_in_ancient_Rome
Context: In the wake of the Republic's collapse, state religion had adapted to support the new regime of the emperors. Augustus, the first Roman emperor, justified the novelty of one-man rule with a vast program of religious revivalism and reform. Public vows formerly made for the security of the republic now were directed at the wellbeing of the emperor. So-called "emperor worship" expanded on a grand scale the traditional Roman veneration of the ancestral dead and of the Genius, the divine tutelary of every individual. Imperial cult became one of the major ways in which Rome advertised its presence in the provinces and cultivated shared cultural identity and loyalty throughout the Empire. Rejection of the state religion was tantamount to treason. This was the context for Rome's conflict with Christianity, which Romans variously regarded as a form of atheism and novel superstitio.

question: After the Republic collapsed,  what addition was made to the religions of Rome? 

answer: emperors

question: Who was the first Roman emperor? 

answer: Augustus

question: For whose well being were public vows made in the empire? 

answer: emperor

question: What did the Romans use as a means of expanding their rule throughout the empire? 

answer: Imperial cult

question: As what during the time of the Roman empire  was rejection of the state religion viewed? 

answer: treason
Title: Religion_in_ancient_Rome
Context: Rome had a semi-divine ancestor in the Trojan refugee Aeneas, son of Venus, who was said to have established the nucleus of Roman religion when he brought the Palladium, Lares and Penates from Troy to Italy. These objects were believed in historical times to remain in the keeping of the Vestals, Rome's female priesthood. Aeneas had been given refuge by King Evander, a Greek exile from Arcadia, to whom were attributed other religious foundations: he established the Ara Maxima, "Greatest Altar," to Hercules at the site that would become the Forum Boarium, and he was the first to celebrate the Lupercalia, an archaic festival in February that was celebrated as late as the 5th century of the Christian era.

question: What mythical figure did the Romans consider to be semi-divine? 

answer: Aeneas

question: Of what did Aeneas establish the central feature? 

answer: Roman religion

question: Who were the keepers of Aeneas's sacred objects? 

answer: Vestals

question: What ancient festival was celebrated until the 5th century? 

answer: Lupercalia

question: To whom did Aeneas set up an alter in Rome? 

answer: Hercules
Title: Religion_in_ancient_Rome
Context: The myth of a Trojan founding with Greek influence was reconciled through an elaborate genealogy (the Latin kings of Alba Longa) with the well-known legend of Rome's founding by Romulus and Remus. The most common version of the twins' story displays several aspects of hero myth. Their mother, Rhea Silvia, had been ordered by her uncle the king to remain a virgin, in order to preserve the throne he had usurped from her father. Through divine intervention, the rightful line was restored when Rhea Silvia was impregnated by the god Mars. She gave birth to twins, who were duly exposed by order of the king but saved through a series of miraculous events.

question: What mythical characters were involved in the founding of Rome? 

answer: Romulus and Remus

question: What type of story was the Romulus and Remus tale? 

answer: hero myth

question: Who was the mother of Romulus and Remus? 

answer: Rhea Silvia

question: What god was the father of Romulus and Remus? 

answer: Mars

question: What type of events saved the twins of Roman myth? 

answer: miraculous
Title: Religion_in_ancient_Rome
Context: Romulus was credited with several religious institutions. He founded the Consualia festival, inviting the neighbouring Sabines to participate; the ensuing rape of the Sabine women by Romulus's men further embedded both violence and cultural assimilation in Rome's myth of origins. As a successful general, Romulus is also supposed to have founded Rome's first temple to Jupiter Feretrius and offered the spolia opima, the prime spoils taken in war, in the celebration of the first Roman triumph. Spared a mortal's death, Romulus was mysteriously spirited away and deified.

question: What type of organization did Romulus establish? 

answer: religious

question: According to myth, what god's temple did Romulus found? 

answer: Jupiter

question: What did Romulus offer to Jupiter in the first Roman Triumph? 

answer: spoils taken in war

question: What religious festival did Romulus found? 

answer: Consualia

question: Instead of death, what happened to Romulus? 

answer: deified
Title: Religion_in_ancient_Rome
Context: Each of Rome's legendary or semi-legendary kings was associated with one or more religious institutions still known to the later Republic. Tullus Hostilius and Ancus Marcius instituted the fetial priests. The first "outsider" Etruscan king, Lucius Tarquinius Priscus, founded a Capitoline temple to the triad Jupiter, Juno and Minerva which served as the model for the highest official cult throughout the Roman world. The benevolent, divinely fathered Servius Tullius established the Latin League, its Aventine Temple to Diana, and the Compitalia to mark his social reforms. Servius Tullius was murdered and succeeded by the arrogant Tarquinius Superbus, whose expulsion marked the beginning of Rome as a republic with annually elected magistrates.

question: To what were the first kings of Rome associated? 

answer: religious institutions

question: To what group of deities did Lucius Tarquinius Priscus  establish a temple? 

answer: Jupiter, Juno and Minerva

question: The removal of whom marked the beginning of the Roman Republic? 

answer: Tarquinius Superbus

question: Where was the temple to the triad gods established? 

answer: Capitoline

question: What organization did Servius Tullius found? 

answer: Latin League,
Title: Religion_in_ancient_Rome
Context: Rome offers no native creation myth, and little mythography to explain the character of its deities, their mutual relationships or their interactions with the human world, but Roman theology acknowledged that di immortales (immortal gods) ruled all realms of the heavens and earth. There were gods of the upper heavens, gods of the underworld and a myriad of lesser deities between. Some evidently favoured Rome because Rome honoured them, but none were intrinsically, irredeemably foreign or alien. The political, cultural and religious coherence of an emergent Roman super-state required a broad, inclusive and flexible network of lawful cults. At different times and in different places, the sphere of influence, character and functions of a divine being could expand, overlap with those of others, and be redefined as Roman. Change was embedded within existing traditions.

question: What type of myth did Rome not have? 

answer: creation

question: To the Romans who ruled all aspects of heaven and earth? 

answer: immortal gods

question: What did the Romans do for those deities that favored Rome?  

answer: Rome honoured them

question: What did Rome make the myriad various cults? 

answer: lawful

question: What was basic facet of Roman religious experience? 

answer: Change
Title: Religion_in_ancient_Rome
Context: Several versions of a semi-official, structured pantheon were developed during the political, social and religious instability of the Late Republican era. Jupiter, the most powerful of all gods and "the fount of the auspices upon which the relationship of the city with the gods rested", consistently personified the divine authority of Rome's highest offices, internal organization and external relations. During the archaic and early Republican eras, he shared his temple, some aspects of cult and several divine characteristics with Mars and Quirinus, who were later replaced by Juno and Minerva. A conceptual tendency toward triads may be indicated by the later agricultural or plebeian triad of Ceres, Liber and Libera, and by some of the complementary threefold deity-groupings of Imperial cult. Other major and minor deities could be single, coupled, or linked retrospectively through myths of divine marriage and sexual adventure. These later Roman pantheistic hierarchies are part literary and mythographic, part philosophical creations, and often Greek in origin. The Hellenization of Latin literature and culture supplied literary and artistic models for reinterpreting Roman deities in light of the Greek Olympians, and promoted a sense that the two cultures had a shared heritage.

question: To the Romans who was the most powerful of the gods? 

answer: Jupiter

question: What did Jupiter personify in regards to Rome's highest offices? 

answer: divine authority

question: What gods did Juno and Minerva replace in Roman religious practice? 

answer: Mars and Quirinus

question: From where does the practice of linking various gods into grouping come? 

answer: Greek in origin

question: Of what did the linking of Greek and Roman deities promote a feeling?  

answer: heritage
Title: Religion_in_ancient_Rome
Context: The impressive, costly, and centralised rites to the deities of the Roman state were vastly outnumbered in everyday life by commonplace religious observances pertaining to an individual's domestic and personal deities, the patron divinities of Rome's various neighborhoods and communities, and the often idiosyncratic blends of official, unofficial, local and personal cults that characterised lawful Roman religion. In this spirit, a provincial Roman citizen who made the long journey from Bordeaux to Italy to consult the Sibyl at Tibur did not neglect his devotion to his own goddess from home:

question: What type of religious practices outnumbered the state observances? 

answer: commonplace

question: To what did the mixture of official and individual religious practices  pertain?  

answer: lawful Roman

question: What were the characteristics of state religious observances? 

answer: impressive, costly, and centralised

question: Who made the choices of personal religious practices in Rome?  

answer: individual

question: What type of deities did Roman communities have? 

answer: patron
Title: Religion_in_ancient_Rome
Context: Roman calendars show roughly forty annual religious festivals. Some lasted several days, others a single day or less: sacred days (dies fasti) outnumbered "non-sacred" days (dies nefasti). A comparison of surviving Roman religious calendars suggests that official festivals were organized according to broad seasonal groups that allowed for different local traditions. Some of the most ancient and popular festivals incorporated ludi ("games," such as chariot races and theatrical performances), with examples including those held at Palestrina in honour of Fortuna Primigenia during Compitalia, and the Ludi Romani in honour of Liber. Other festivals may have required only the presence and rites of their priests and acolytes, or particular groups, such as women at the Bona Dea rites.

question: How many religious celebrations did Rome have? 

answer: forty

question:  What type of day were there more of in Rome? 

answer: sacred days

question: With what were Roman festivals organized in accordance? 

answer: seasonal

question: What traditions did the seasonal festivals incorporate? 

answer: local

question: Instead of the public, what did some religious rites only require? 

answer: particular groups
Title: Religion_in_ancient_Rome
Context: Other public festivals were not required by the calendar, but occasioned by events. The triumph of a Roman general was celebrated as the fulfillment of religious vows, though these tended to be overshadowed by the political and social significance of the event. During the late Republic, the political elite competed to outdo each other in public display, and the ludi attendant on a triumph were expanded to include gladiator contests. Under the Principate, all such spectacular displays came under Imperial control: the most lavish were subsidised by emperors, and lesser events were provided by magistrates as a sacred duty and privilege of office. Additional festivals and games celebrated Imperial accessions and anniversaries. Others, such as the traditional Republican Secular Games to mark a new era (saeculum), became imperially funded to maintain traditional values and a common Roman identity. That the spectacles retained something of their sacral aura even in late antiquity is indicated by the admonitions of the Church Fathers that Christians should not take part.

question: What type of festivals happened when events warranted them? 

answer: fulfillment of religious vows

question: What is an example of an event organized religious celebration? 

answer: The triumph

question: In what aspect of the festival did political figures try to out do each other? 

answer: public display

question: Under what auspices did public displays  come during the Principate? 

answer: Imperial

question: Who paid for the most lavish of festival events? 

answer: emperors
Title: Religion_in_ancient_Rome
Context: The meaning and origin of many archaic festivals baffled even Rome's intellectual elite, but the more obscure they were, the greater the opportunity for reinvention and reinterpretation — a fact lost neither on Augustus in his program of religious reform, which often cloaked autocratic innovation, nor on his only rival as mythmaker of the era, Ovid. In his Fasti, a long-form poem covering Roman holidays from January to June, Ovid presents a unique look at Roman antiquarian lore, popular customs, and religious practice that is by turns imaginative, entertaining, high-minded, and scurrilous; not a priestly account, despite the speaker's pose as a vates or inspired poet-prophet, but a work of description, imagination and poetic etymology that reflects the broad humor and burlesque spirit of such venerable festivals as the Saturnalia, Consualia, and feast of Anna Perenna on the Ides of March, where Ovid treats the assassination of the newly deified Julius Caesar as utterly incidental to the festivities among the Roman people. But official calendars preserved from different times and places also show a flexibility in omitting or expanding events, indicating that there was no single static and authoritative calendar of required observances. In the later Empire under Christian rule, the new Christian festivals were incorporated into the existing framework of the Roman calendar, alongside at least some of the traditional festivals.

question: What did obscure festivals offer Romans the opportunity to do? 

answer: reinterpretation

question: What did Augustus wish to do for Roman religion? 

answer: reform

question: What poet wrote a long poem describing Roman religious holidays? 

answer: Ovid

question: What was lacking in the presentation of religious events in Rome? 

answer: authoritative calendar

question: Under whose rule were new Christian festivals added to previous Roman holidays? 

answer: Christian