romikgosai/squad_modified huggingface dataset:
As a result of the confusion in Greece at the end of the Second Macedonian War, the Seleucid Empire also became entangled with the Romans. The Seleucid Antiochus III had allied with Philip V of Macedon in 203 BC, agreeing that they should jointly conquer the lands of the boy-king of Egypt, Ptolemy V. After defeating Ptolemy in the Fifth Syrian War, Antiochus concentrated on occupying the Ptolemaic possessions in Asia Minor. However, this brought Antiochus into conflict with Rhodes and Pergamum, two important Roman allies, and began a 'cold war' between Rome and Antiochus (not helped by the presence of Hannibal at the Seleucid court). Meanwhile, in mainland Greece, the Aetolian League, which had sided with Rome against Macedon, now grew to resent the Roman presence in Greece. This presented Antiochus III with a pretext to invade Greece and 'liberate' it from Roman influence, thus starting the Roman-Syrian War (192–188 BC). In 191 BC, the Romans under Manius Acilius Glabrio routed him at Thermopylae and obliged him to withdraw to Asia. During the course of this war Roman troops moved into Asia for the first time, where they defeated Antiochus again at the Battle of Magnesia (190 BC). A crippling treaty was imposed on Antiochus, with Seleucid possessions in Asia Minor removed and given to Rhodes and Pergamum, the size of the Seleucid navy reduced, and a massive war indemnity invoked.

Questions and answers:
['
Q: Antiochus III allied with what king in 203 BC?
A: Philip V', '
Q: Who defeated Ptolemy?
A: Antiochus', '
Q: In what war was Ptolemy defeated?
A: Fifth Syrian War', '
Q: What war bgean when Antiochus III invaded Greece?
A: Roman-Syrian War', '
Q: What years did the Roman-Syrian war take place?
A: 192–188 BC']
Thus, in less than twenty years, Rome had destroyed the power of one of the successor states, crippled another, and firmly entrenched its influence over Greece. This was primarily a result of the over-ambition of the Macedonian kings, and their unintended provocation of Rome; though Rome was quick to exploit the situation. In another twenty years, the Macedonian kingdom was no more. Seeking to re-assert Macedonian power and Greek independence, Philip V's son Perseus incurred the wrath of the Romans, resulting in the Third Macedonian War (171–168 BC). Victorious, the Romans abolished the Macedonian kingdom, replacing it with four puppet republics; these lasted a further twenty years before Macedon was formally annexed as a Roman province (146 BC) after yet another rebellion under Andriscus. Rome now demanded that the Achaean League, the last stronghold of Greek independence, be dissolved. The Achaeans refused and declared war on Rome. Most of the Greek cities rallied to the Achaeans' side, even slaves were freed to fight for Greek independence. The Roman consul Lucius Mummius advanced from Macedonia and defeated the Greeks at Corinth, which was razed to the ground. In 146 BC, the Greek peninsula, though not the islands, became a Roman protectorate. Roman taxes were imposed, except in Athens and Sparta, and all the cities had to accept rule by Rome's local allies.

Questions and answers:
["
Q: What was the name of Philip V's son who wanted to bring back Greek independence?
A: Perseus", '
Q: Perseus fought the Romans in what war?
A: Third Macedonian War', '
Q: When was Macedonia annexed by the Romans?
A: 146 BC', '
Q: Which Roman consul defeated the Greeks at Corinth?
A: Lucius Mummius', '
Q: When did the Greek peninsula become a Roman protectorate?
A: 146 BC']
The Attalid dynasty of Pergamum lasted little longer; a Roman ally until the end, its final king Attalus III died in 133 BC without an heir, and taking the alliance to its natural conclusion, willed Pergamum to the Roman Republic. The final Greek resistance came in 88 BC, when King Mithridates of Pontus rebelled against Rome, captured Roman held Anatolia, and massacred up to 100,000 Romans and Roman allies across Asia Minor. Many Greek cities, including Athens, overthrew their Roman puppet rulers and joined him in the Mithridatic wars. When he was driven out of Greece by the Roman general Lucius Cornelius Sulla, who laid siege to Athens and razed the city. Mithridates was finally defeated by Gnaeus Pompeius Magnus (Pompey the Great) in 65 BC. Further ruin was brought to Greece by the Roman civil wars, which were partly fought in Greece. Finally, in 27 BC, Augustus directly annexed Greece to the new Roman Empire as the province of Achaea. The struggles with Rome had left Greece depopulated and demoralised. Nevertheless, Roman rule at least brought an end to warfare, and cities such as Athens, Corinth, Thessaloniki and Patras soon recovered their prosperity.

Questions and answers:
['
Q: Who was the final king of the Attalid dynasty?
A: Attalus III', '
Q: When did Attalus III die?
A: 133 BC', '
Q: Who willed Pergamum to the Roman Republic?
A: Attalus III', '
Q: In what year was the final Greek resistance?
A: 88 BC', '
Q: Who led the final Greek resistance?
A: Mithridates of Pontus']
Contrarily, having so firmly entrenched themselves into Greek affairs, the Romans now completely ignored the rapidly disintegrating Seleucid empire (perhaps because it posed no threat); and left the Ptolemaic kingdom to decline quietly, while acting as a protector of sorts, in as much as to stop other powers taking Egypt over (including the famous line-in-the-sand incident when the Seleucid Antiochus IV Epiphanes tried to invade Egypt). Eventually, instability in the near east resulting from the power vacuum left by the collapse of the Seleucid empire caused the Roman proconsul Pompey the Great to abolish the Seleucid rump state, absorbing much of Syria into the Roman republic. Famously, the end of Ptolemaic Egypt came as the final act in the republican civil war between the Roman triumvirs Mark Anthony and Augustus Caesar. After the defeat of Anthony and his lover, the last Ptolemaic monarch, Cleopatra VII at the Battle of Actium, Augustus invaded Egypt and took it as his own personal fiefdom. He thereby completed both the destruction of the Hellenistic kingdoms and the Roman republic, and ended (in hindsight) the Hellenistic era.

Questions and answers:
['
Q: Who tried to invade Egypt in the famous line-in-the-sand incident?
A: Antiochus IV Epiphanes', '
Q: Which Roman proconsul ablished the Seleucid rump state?
A: Pompey the Great', '
Q: Who was the last Ptolemaic monarch?
A: Cleopatra VII', '
Q: At what battle was Mark Anthony defeated?
A: Battle of Actium', '
Q: What region did Augustus take on as his personal fiefdom?
A: Egypt']
In some fields Hellenistic culture thrived, particularly in its preservation of the past. The states of the Hellenistic period were deeply fixated with the past and its seemingly lost glories. The preservation of many classical and archaic works of art and literature (including the works of the three great classical tragedians, Aeschylus, Sophocles, and Euripides) are due to the efforts of the Hellenistic Greeks. The museum and library of Alexandria was the center of this conservationist activity. With the support of royal stipends, Alexandrian scholars collected, translated, copied, classified and critiqued every book they could find. Most of the great literary figures of the Hellenistic period studied at Alexandria and conducted research there. They were scholar poets, writing not only poetry but treatises on Homer and other archaic and classical Greek literature.

Questions and answers:
['
Q: Who is most responsible for the preservation of Hellenistic culture?
A: Hellenistic Greeks', '
Q: What museum and ilbrary was the center of Hellenistic culture conservation?
A: Alexandria', '
Q: Where did most of the great literary figures of the Hellenistic period study?
A: Alexandria']
Athens retained its position as the most prestigious seat of higher education, especially in the domains of philosophy and rhetoric, with considerable libraries and philosophical schools. Alexandria had the monumental Museum (i.e. research center) and Library of Alexandria which was estimated to have had 700,000 volumes. The city of Pergamon also had a large library and became a major center of book production. The island of Rhodes had a library and also boasted a famous finishing school for politics and diplomacy. Libraries were also present in Antioch, Pella, and Kos. Cicero was educated in Athens and Mark Antony in Rhodes. Antioch was founded as a metropolis and center of Greek learning which retained its status into the era of Christianity. Seleucia replaced Babylon as the metropolis of the lower Tigris.

Questions and answers:
['
Q: Which city held the most prestigious seat of higher education?
A: Athens', '
Q: What library was estimated to have 700,000 volumes?
A: Library of Alexandria', '
Q: Which city became a major center of book production?
A: Pergamon', '
Q: What island has a famous finishing school for diplomacy and politics?
A: Rhodes', '
Q: What replaced Babylon as the metropolis of the lower Tigris?
A: Seleucia']
The spread of Greek culture and language throughout the Near East and Asia owed much to the development of newly founded cities and deliberate colonization policies by the successor states, which in turn was necessary for maintaining their military forces. Settlements such as Ai-Khanoum, situated on trade routes, allowed Greek culture to mix and spread. The language of Philip II's and Alexander's court and army (which was made up of various Greek and non-Greek speaking peoples) was a version of Attic Greek, and over time this language developed into Koine, the lingua franca of the successor states.

Questions and answers:
["
Q: Philip II and Alexander's court army spoke a version of what language?
A: Attic Greek", '
Q: Attic Greek developed into what lingua franca?
A: Koine', '
Q: Ai-Khanoum was situated on what kind of routes?
A: trade']
The identification of local gods with similar Greek deities, a practice termed 'Interpretatio graeca', facilitated the building of Greek-style temples, and the Greek culture in the cities also meant that buildings such as gymnasia and theaters became common. Many cities maintained nominal autonomy while under the rule of the local king or satrap, and often had Greek-style institutions. Greek dedications, statues, architecture and inscriptions have all been found. However, local cultures were not replaced, and mostly went on as before, but now with a new Greco-Macedonian or otherwise Hellenized elite. An example that shows the spread of Greek theater is Plutarch's story of the death of Crassus, in which his head was taken to the Parthian court and used as a prop in a performance of The Bacchae. Theaters have also been found: for example, in Ai-Khanoum on the edge of Bactria, the theater has 35 rows – larger than the theater in Babylon.

Questions and answers:
['
Q: The practice of identifying local gods with Greek deities is called what?
A: Interpretatio graeca', '
Q: Who wrote the story of Crassus?
A: Plutarch', "
Q: Crassus' head is used a prop in what performance?
A: The Bacchae", '
Q: A 35 row theater at the edge of Bactria was found in what region?
A: Ai-Khanoum']
It seems likely that Alexander himself pursued policies which led Hellenization, such as the foundations of new cities and Greek colonies. While it may have been a deliberate attempt to spread Greek culture (or as Arrian says, "to civilise the natives"), it is more likely that it was a series of pragmatic measures designed to aid in the rule of his enormous empire. Cities and colonies were centers of administrative control and Macedonian power in a newly conquered region. Alexander also seems to have attempted to create a mixed Greco-Persian elite class as shown by the Susa weddings and his adoption of some forms of Persian dress and court culture. He also brought in Persian and other non-Greek peoples into his military and even the elite cavalry units of the companion cavalry. Again, it is probably better to see these policies as a pragmatic response to the demands of ruling a large empire than to any idealized attempt to bringing Greek culture to the 'barbarians'. This approach was bitterly resented by the Macedonians and discarded by most of the Diadochi after Alexander's death. These policies can also be interpreted as the result of Alexander's possible megalomania during his later years.

Questions and answers:
['
Q: Who led Hellenization practices by founding new Greek cities and colonies?
A: Alexander', '
Q: Susa weddings were an example of how Alexander mixed Greek culture with what other culture?
A: Persian', "
Q: Who bitterly resented Alexander's pragmatic approach of selecting his military?
A: the Macedonians", '
Q: Alexander suffered from what mental disorder?
A: megalomania']
Throughout the Hellenistic world, these Greco-Macedonian colonists considered themselves by and large superior to the native "barbarians" and excluded most non-Greeks from the upper echelons of courtly and government life. Most of the native population was not Hellenized, had little access to Greek culture and often found themselves discriminated against by their Hellenic overlords. Gymnasiums and their Greek education, for example, were for Greeks only. Greek cities and colonies may have exported Greek art and architecture as far as the Indus, but these were mostly enclaves of Greek culture for the transplanted Greek elite. The degree of influence that Greek culture had throughout the Hellenistic kingdoms was therefore highly localized and based mostly on a few great cities like Alexandria and Antioch. Some natives did learn Greek and adopt Greek ways, but this was mostly limited to a few local elites who were allowed to retain their posts by the Diadochi and also to a small number of mid-level administrators who acted as intermediaries between the Greek speaking upper class and their subjects. In the Seleucid empire for example, this group amounted to only 2.5 percent of the official class.

Questions and answers:
['
Q: Native populations in the Hellenistic world were discriminated by what peoples?
A: Greek', '
Q: Hellinistic Gymnasiums could only be used by whom?
A: Greeks', '
Q: What are the areas of concentration from where Greek culture eminates?
A: highly localized', '
Q: What percent of the Seleucid empire were comprised of native elites?
A: 2.5']
Despite their initial reluctance, the Successors seem to have later deliberately naturalized themselves to their different regions, presumably in order to help maintain control of the population. In the Ptolemaic kingdom, we find some Egyptianized Greeks by the 2nd century onwards. The Indo-Greek kingdom, we find kings who were converts to Buddhism (e.g. Menander). The Greeks in the regions therefore gradually become 'localized', adopting local customs as appropriate. In this way, hybrid 'Hellenistic' cultures naturally emerged, at least among the upper echelons of society.

Questions and answers:
['
Q: Menander converted to what religion?
A: Buddhism', '
Q: Egyptianized Greeks in the Ptolemaic kingdom started to exist by which century?
A: 2nd', '
Q: Greeks adopted what from local cultures?
A: customs']
The trends of Hellenization were therefore accompanied by Greeks adopting native ways over time, but this was widely varied by place and by social class. The farther away from the Mediterranean and the lower in social status, the more likely that a colonist was to adopt local ways, while the Greco-Macedonian elites and Royal families, usually remained thoroughly Greek and viewed most non-Greeks with disdain. It is only until Cleopatra VII, that a Ptolemaic ruler bothered to learn the Egyptian language of their subjects.

Questions and answers:
['
Q: A colonist far from the Mediterranean and low in social rank would be more likely to do what?
A: adopt local ways', '
Q: Greco-Macedonian elites remained commited to what culture?
A: Greek', '
Q: Who did Greeks look down upon?
A: non-Greeks', '
Q: Who was the first Ptolemaic ruler to learn the Egyptian language?
A: Cleopatra VII']
In the Hellenistic period, there was much continuity in Greek religion: the Greek gods continued to be worshiped, and the same rites were practiced as before. However the socio-political changes brought on by the conquest of the Persian empire and Greek emigration abroad meant that change also came to religious practices. This varied greatly on location, Athens, Sparta and most cities in the Greek mainland did not see much religious change or new gods (with the exception of the Egyptian Isis in Athens), while the multi-ethnic Alexandria had a very varied group of gods and religious practices, including Egyptian, Jewish and Greek. Greek emigres brought their Greek religion everywhere they went, even as far as India and Afghanistan. Non-Greeks also had more freedom to travel and trade throughout the Mediterranean and in this period we can see Egyptian gods such as Serapis, and the Syrian gods Atargatis and Hadad, as well as a Jewish synagogue, all coexisting on the island of Delos alongside classical Greek deities. A common practice was to identify Greek gods with native gods that had similar characteristics and this created new fusions like Zeus-Ammon, Aphrodite Hagne (a Hellenized Atargatis) and Isis-Demeter. Greek emigres faced individual religious choices they had not faced on their home cities, where the gods they worshiped were dictated by tradition.

Questions and answers:
['
Q: What Egyptian god was worshipped in Athens?
A: Isis', '
Q: Zeus was paired with which local god?
A: Ammon', '
Q: Aphrodite was paired with which local god?
A: Hagne', '
Q: Isis was paired with what local god?
A: Demeter']
The worship of dynastic ruler cults was also a feature of this period, most notably in Egypt, where the Ptolemies adopted earlier Pharaonic practice, and established themselves as god-kings. These cults were usually associated with a specific temple in honor of the ruler such as the Ptolemaieia at Alexandria and had their own festivals and theatrical performances. The setting up of ruler cults was more based on the systematized honors offered to the kings (sacrifice, proskynesis, statues, altars, hymns) which put them on par with the gods (isotheism) than on actual belief of their divine nature. According to Peter Green, these cults did not produce genuine belief of the divinity of rulers among the Greeks and Macedonians. The worship of Alexander was also popular, as in the long lived cult at Erythrae and of course, at Alexandria, where his tomb was located.

Questions and answers:
['
Q: What practice did the Ptolemies adopt in which they dubbed themselves god-kings?
A: Pharaonic', '
Q: What theism is practice of putting your self on the level of gods?
A: isotheism', '
Q: A long lived cult in Erythrae worshiped which dead leader?
A: Alexander', "
Q: Where was Alexander's tomb located?
A: Alexandria"]
The Hellenistic age also saw a rise in the disillusionment with traditional religion. The rise of philosophy and the sciences had removed the gods from many of their traditional domains such as their role in the movement of the heavenly bodies and natural disasters. The Sophists proclaimed the centrality of humanity and agnosticism; the belief in Euhemerism (the view that the gods were simply ancient kings and heroes), became popular. The popular philosopher Epicurus promoted a view of disinterested gods living far away from the human realm in metakosmia. The apotheosis of rulers also brought the idea of divinity down to earth. While there does seem to have been a substantial decline in religiosity, this was mostly reserved for the educated classes.

Questions and answers:
['
Q: The Hellinistic age marked the rise in what type of religion?
A: traditional', '
Q: Who declared the centrality of humanity and agnosticism?
A: Sophists', '
Q: What is the view "that the gods were simply ancient kings and heroes" called?
A: Euhemerism', '
Q: Who thought that gods were distant and uninterested?
A: Epicurus', '
Q: Rulers brought the concept of divinity to where?
A: down to earth']
Magic was practiced widely, and these too, were a continuation from earlier times. Throughout the Hellenistic world, people would consult oracles, and use charms and figurines to deter misfortune or to cast spells. Also developed in this era was the complex system of astrology, which sought to determine a person's character and future in the movements of the sun, moon, and planets. Astrology was widely associated with the cult of Tyche (luck, fortune), which grew in popularity during this period.

Questions and answers:
['
Q: How would people ward off misfortune in Hellenistic times?
A: charms', '
Q: What is the complex system based on the sun, moon, and planets movements that determine your personality?
A: astrology', '
Q: Astrology was associated with which cult?
A: Tyche', '
Q: What does Tyche mean?
A: luck', '
Q: What was the trajectory of Astrology during Hellenistic times?
A: grew']
The Hellenistic period saw the rise of New Comedy, the only few surviving representative texts being those of Menander (born 342/1 BCE). Only one play, Dyskolos, survives in its entirety. The plots of this new Hellenistic comedy of manners were more domestic and formulaic, stereotypical low born characters such as slaves became more important, the language was colloquial and major motifs included escapism, marriage, romance and luck (Tyche). Though no Hellenistic tragedy remains intact, they were still widely produced during the period, yet it seems that there was no major breakthrough in style, remaining within the classical model. The Supplementum Hellenisticum, a modern collection of extant fragments, contains the fragments of 150 authors.

Questions and answers:
['
Q: Menander is one of the few remaining pieces of what time of liteary work?
A: New Comedy', "
Q: What is the only play that remains in it's entirety from the New Comedy era?
A: Dyskolos", '
Q: What is the name of the collection that holds fragments of works from 150 authors?
A: The Supplementum Hellenisticum', '
Q: What two years are debated as the date in which Menander was born?
A: 342/1 BCE']
Hellenistic poets now sought patronage from kings, and wrote works in their honor. The scholars at the libraries in Alexandria and Pergamon focused on the collection, cataloging, and literary criticism of classical Athenian works and ancient Greek myths. The poet-critic Callimachus, a staunch elitist, wrote hymns equating Ptolemy II to Zeus and Apollo. He promoted short poetic forms such as the epigram, epyllion and the iambic and attacked epic as base and common ("big book, big evil" was his doctrine). He also wrote a massive catalog of the holdings of the library of Alexandria, the famous Pinakes. Callimachus was extremely influential in his time and also for the development of Augustan poetry. Another poet, Apollonius of Rhodes, attempted to revive the epic for the Hellenistic world with his Argonautica. He had been a student of Callimachus and later became chief librarian (prostates) of the library of Alexandria, Apollonius and Callimachus spent much of their careers feuding with each other. Pastoral poetry also thrived during the Hellenistic era, Theocritus was a major poet who popularized the genre.

Questions and answers:
['
Q: Who did Hellenistic poets wish to court?
A: kings', '
Q: Who wrote hymns equating Ptolemy II to Zeus and Apollo?
A: Callimachus', '
Q: Who said "Big book, big evil"?
A: Callimachus', "
Q: What was the name of Callimachus' catalog at the library of Alexandria?
A: Pinakes", '
Q: Who wrote Argonautica?
A: Apollonius of Rhodes']