Input: Read this: Tuberculosis is the second-most common cause of death from infectious disease (after those due to HIV/AIDS). The total number of tuberculosis cases has been decreasing since 2005, while new cases have decreased since 2002. China has achieved particularly dramatic progress, with about an 80% reduction in its TB mortality rate between 1990 and 2010. The number of new cases has declined by 17% between 20042014. Tuberculosis is more common in developing countries; about 80% of the population in many Asian and African countries test positive in tuberculin tests, while only 510% of the US population test positive. Hopes of totally controlling the disease have been dramatically dampened because of a number of factors, including the difficulty of developing an effective vaccine, the expensive and time-consuming diagnostic process, the necessity of many months of treatment, the increase in HIV-associated tuberculosis, and the emergence of drug-resistant cases in the 1980s.
Question: Which named country tests positive for TB in about 80% of its population?

Output: unanswerable

QUES: Athanasius's first problem lay with Meletius of Lycopolis and his followers, who had failed to abide by the First Council of Nicaea. That council also anathematized Arius. Accused of mistreating Arians and Meletians, Athanasius answered those charges at a gathering of bishops in Tyre, the First Synod of Tyre, in 335. There, Eusebius of Nicomedia and other supporters of Arius deposed Athanasius. On 6 November, both sides of the dispute met with Emperor Constantine I in Constantinople. At that meeting, the Arians claimed Athanasius would try to cut off essential Egyptian grain supplies to Constantinople. He was found guilty, and sent into exile to Augusta Treverorum in Gaul (now Trier in Germany).

Who did obey the guidelines of Nicaea?
What is the answer?
ANS: unanswerable

QUES: If a more consistent report with the genetic groups in the gradation of miscegenation is to be considered (e.g. that would not cluster people with a balanced degree of African and non-African ancestry in the black group instead of the multiracial one, unlike elsewhere in Latin America where people of high quantity of African descent tend to classify themselves as mixed), more people would report themselves as white and pardo in Brazil (47.7% and 42.4% of the population as of 2010, respectively), because by research its population is believed to have between 65 and 80% of autosomal European ancestry, in average (also >35% of European mt-DNA and >95% of European Y-DNA).
How much of the population of Brazil reported themselves as pardo in 2010?

ANS: 42.4%

By the early 1800s, Indian removal was a significant issue throughout the southeastern U.S. and also in Florida. In 1830, the U.S. Congress passed the Indian Removal Act and as settlement increased, pressure grew on the United States government to remove the Indians from Florida. Seminoles harbored runaway blacks, known as the Black Seminoles, and clashes between whites and Indians grew with the influx of new settlers. In 1832, the Treaty of Payne's Landing promised to the Seminoles lands west of the Mississippi River if they agreed to leave Florida. Many Seminole left at this time.
If it is possible to answer this question, answer it for me (else, reply "unanswerable"): Who did Seminoles harbor
Ah, so.. runaway blacks, known as the Black Seminoles

Question: The works of Virgil almost from the moment of their publication revolutionized Latin poetry. The Eclogues, Georgics, and above all the Aeneid became standard texts in school curricula with which all educated Romans were familiar. Poets following Virgil often refer intertextually to his works to generate meaning in their own poetry. The Augustan poet Ovid parodies the opening lines of the Aeneid in Amores 1.1.12, and his summary of the Aeneas story in Book 14 of the Metamorphoses, the so-called "mini-Aeneid", has been viewed as a particularly important example of post-Virgilian response to the epic genre. Lucan's epic, the Bellum Civile has been considered an anti-Virgilian epic, disposing with the divine mechanism, treating historical events, and diverging drastically from Virgilian epic practice. The Flavian poet Statius in his 12-book epic Thebaid engages closely with the poetry of Virgil; in his epilogue he advises his poem not to "rival the divine Aeneid, but follow afar and ever venerate its footsteps." In Silius Italicus, Virgil finds one of his most ardent admirers. With almost every line of his epic Punica Silius references Virgil. Indeed, Silius is known to have bought Virgil's tomb and worshipped the poet. Partially as a result of his so-called "Messianic" Fourth Ecloguewidely interpreted later to have predicted the birth of Jesus ChristVirgil was in later antiquity imputed to have the magical abilities of a seer; the Sortes Vergilianae, the process of using Virgil's poetry as a tool of divination, is found in the time of Hadrian, and continued into the Middle Ages. In a similar vein Macrobius in the Saturnalia credits the work of Virgil as the embodiment of human knowledge and experience, mirroring the Greek conception of Homer. Virgil also found commentators in antiquity. Servius, a commentator of the 4th century AD, based his work on the commentary of Donatus. Servius' commentary provides us with a great deal of information about Virgil's life, sources, and references; however, many modern scholars find the variable quality of his work and the often simplistic interpretations frustrating.
Try to answer this question if possible: Who was the first poet to reference Virgil in his work?
Answer: unanswerable

Problem: Gellius says that in his day humanitas is commonly used as a synonym for philanthropy or kindness and benevolence toward one's fellow human being. Gellius maintains that this common usage is wrong, and that model writers of Latin, such as Cicero and others, used the word only to mean what we might call "humane" or "polite" learning, or the Greek equivalent Paideia. Gellius became a favorite author in the Italian Renaissance, and, in fifteenth-century Italy, teachers and scholars of philosophy, poetry, and rhetoric were called and called themselves "humanists". Modern scholars, however, point out that Cicero (106 43 BCE), who was most responsible for defining and popularizing the term humanitas, in fact frequently used the word in both senses, as did his near contemporaries. For Cicero, a lawyer, what most distinguished humans from brutes was speech, which, allied to reason, could (and should) enable them to settle disputes and live together in concord and harmony under the rule of law. Thus humanitas included two meanings from the outset and these continue in the modern derivative, humanism, which even today can refer to both humanitarian benevolence and to scholarship.
What was humanism once considered the same as?
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Answer:
philanthropy