romikgosai/squad_modified_2 huggingface dataset:
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.

Q1: Who was the final king of the Attalid dynasty?
A1: Attalus III
Q2: When did Attalus III die?
A2: 133 BC
Q3: Who willed Pergamum to the Roman Republic?
A3: Attalus III
Q4: In what year was the final Greek resistance?
A4: 88 BC
Q5: Who led the final Greek resistance?
A5: 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.

Q1: Who tried to invade Egypt in the famous line-in-the-sand incident?
A1: Antiochus IV Epiphanes
Q2: Which Roman proconsul ablished the Seleucid rump state?
A2: Pompey the Great
Q3: Who was the last Ptolemaic monarch?
A3: Cleopatra VII
Q4: At what battle was Mark Anthony defeated?
A4: Battle of Actium
Q5: What region did Augustus take on as his personal fiefdom?
A5: 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.

Q1: Who is most responsible for the preservation of Hellenistic culture?
A1: Hellenistic Greeks
Q2: What museum and ilbrary was the center of Hellenistic culture conservation?
A2: Alexandria
Q3: Where did most of the great literary figures of the Hellenistic period study?
A3: 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.

Q1: Which city held the most prestigious seat of higher education?
A1: Athens
Q2: What library was estimated to have 700,000 volumes?
A2: Library of Alexandria
Q3: Which city became a major center of book production?
A3: Pergamon
Q4: What island has a famous finishing school for diplomacy and politics?
A4: Rhodes
Q5: What replaced Babylon as the metropolis of the lower Tigris?
A5: 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.

Q1: Philip II and Alexander's court army spoke a version of what language?
A1: Attic Greek
Q2: Attic Greek developed into what lingua franca?
A2: Koine
Q3: Ai-Khanoum was situated on what kind of routes?
A3: 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.

Q1: The practice of identifying local gods with Greek deities is called what?
A1: Interpretatio graeca
Q2: Who wrote the story of Crassus?
A2: Plutarch
Q3: Crassus' head is used a prop in what performance?
A3: The Bacchae
Q4: A 35 row theater at the edge of Bactria was found in what region?
A4: 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.

Q1: Who led Hellenization practices by founding new Greek cities and colonies?
A1: Alexander
Q2: Susa weddings were an example of how Alexander mixed Greek culture with what other culture?
A2: Persian
Q3: Who bitterly resented Alexander's pragmatic approach of selecting his military?
A3: the Macedonians
Q4: Alexander suffered from what mental disorder?
A4: 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.

Q1: Native populations in the Hellenistic world were discriminated by what peoples?
A1: Greek
Q2: Hellinistic Gymnasiums could only be used by whom?
A2: Greeks
Q3: What are the areas of concentration from where Greek culture eminates?
A3: highly localized
Q4: What percent of the Seleucid empire were comprised of native elites?
A4: 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.

Q1: Menander converted to what religion?
A1: Buddhism
Q2: Egyptianized Greeks in the Ptolemaic kingdom started to exist by which century?
A2: 2nd
Q3: Greeks adopted what from local cultures?
A3: 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.

Q1: A colonist far from the Mediterranean and low in social rank would be more likely to do what?
A1: adopt local ways
Q2: Greco-Macedonian elites remained commited to what culture?
A2: Greek
Q3: Who did Greeks look down upon?
A3: non-Greeks
Q4: Who was the first Ptolemaic ruler to learn the Egyptian language?
A4: 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.

Q1: What Egyptian god was worshipped in Athens?
A1: Isis
Q2: Zeus was paired with which local god?
A2: Ammon
Q3: Aphrodite was paired with which local god?
A3: Hagne
Q4: Isis was paired with what local god?
A4: 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.

Q1: What practice did the Ptolemies adopt in which they dubbed themselves god-kings?
A1: Pharaonic
Q2: What theism is practice of putting your self on the level of gods?
A2: isotheism
Q3: A long lived cult in Erythrae worshiped which dead leader?
A3: Alexander
Q4: Where was Alexander's tomb located?
A4: 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.

Q1: The Hellinistic age marked the rise in what type of religion?
A1: traditional
Q2: Who declared the centrality of humanity and agnosticism?
A2: Sophists
Q3: What is the view "that the gods were simply ancient kings and heroes" called?
A3: Euhemerism
Q4: Who thought that gods were distant and uninterested?
A4: Epicurus
Q5: Rulers brought the concept of divinity to where?
A5: 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.

Q1: How would people ward off misfortune in Hellenistic times?
A1: charms
Q2: What is the complex system based on the sun, moon, and planets movements that determine your personality?
A2: astrology
Q3: Astrology was associated with which cult?
A3: Tyche
Q4: What does Tyche mean?
A4: luck
Q5: What was the trajectory of Astrology during Hellenistic times?
A5: 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.

Q1: Menander is one of the few remaining pieces of what time of liteary work?
A1: New Comedy
Q2: What is the only play that remains in it's entirety from the New Comedy era?
A2: Dyskolos
Q3: What is the name of the collection that holds fragments of works from 150 authors?
A3: The Supplementum Hellenisticum
Q4: What two years are debated as the date in which Menander was born?
A4: 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.

Q1: Who did Hellenistic poets wish to court?
A1: kings
Q2: Who wrote hymns equating Ptolemy II to Zeus and Apollo?
A2: Callimachus
Q3: Who said "Big book, big evil"?
A3: Callimachus
Q4: What was the name of Callimachus' catalog at the library of Alexandria?
A4: Pinakes
Q5: Who wrote Argonautica?
A5: Apollonius of Rhodes
During the Hellenistic period, many different schools of thought developed. Athens, with its multiple philosophical schools, continued to remain the center of philosophical thought. However Athens had now lost her political freedom and Hellenistic philosophy is a reflection of this new difficult period. In this political climate, Hellenistic philosophers went in search of goals such as ataraxia (un-disturbedness), autarky (self-sufficiency) and apatheia (freedom from suffering), which would allow them to wrest well-being or eudaimonia out of the most difficult turns of fortune. This occupation with the inner life, with personal inner liberty and with the pursuit of eudaimonia is what all Hellenistic philosophical schools have in common.

Q1: What city remained the center of philosophical thought?
A1: Athens
Q2: What does ataraxia mean?
A2: un-disturbedness
Q3: What does autarky mean?
A3: self-sufficiency
Q4: What does apatheia mean?
A4: freedom from suffering
The Epicureans and the Cynics rejected public offices and civic service, which amounted to a rejection of the polis itself, the defining institution of the Greek world. Epicurus promoted atomism and an asceticism based on freedom from pain as its ultimate goal. Cynics such as Diogenes of Sinope rejected all material possessions and social conventions (nomos) as unnatural and useless. The Cyrenaics meanwhile, embraced hedonism, arguing that pleasure was the only true good. Stoicism, founded by Zeno of Citium, taught that virtue was sufficient for eudaimonia as it would allow one to live in accordance with Nature or Logos. Zeno became extremely popular, the Athenians set up a gold statue of him and Antigonus II Gonatas invited him to the Macedonian court. The philosophical schools of Aristotle (the Peripatetics of the Lyceum) and Plato (Platonism at the Academy) also remained influential. The academy would eventually turn to Academic Skepticism under Arcesilaus until it was rejected by Antiochus of Ascalon (c. 90 BCE) in favor of Neoplatonism. Hellenistic philosophy, had a significant influence on the Greek ruling elite. Examples include Athenian statesman Demetrius of Phaleron, who had studied in the lyceum; the Spartan king Cleomenes III who was a student of the Stoic Sphairos of Borysthenes and Antigonus II who was also a well known Stoic. This can also be said of the Roman upper classes, were Stoicism was dominant, as seen in the Meditations of the Roman emperor Marcus Aurelius and the works of Cicero.

Q1: Who promoted freedom from pain as the ultimate goal?
A1: Epicurus
Q2: Who said social norms and material possesions were unnatural and useless?
A2: Diogenes of Sinope
Q3: Which group embraced hedonism?
A3: Cyrenaics
Q4: Who founded Stoicism?
A4: Zeno of Citium
Q5: Who rejected Academic Skepticism in favor of Neoplatonism?
A5: Antiochus of Ascalon
Hellenistic culture produced seats of learning throughout the Mediterranean. Hellenistic science differed from Greek science in at least two ways: first, it benefited from the cross-fertilization of Greek ideas with those that had developed in the larger Hellenistic world; secondly, to some extent, it was supported by royal patrons in the kingdoms founded by Alexander's successors. Especially important to Hellenistic science was the city of Alexandria in Egypt, which became a major center of scientific research in the 3rd century BC. Hellenistic scholars frequently employed the principles developed in earlier Greek thought: the application of mathematics and deliberate empirical research, in their scientific investigations.

Q1: The Royal patrons of Alexander's successors supported what type of science?
A1: Hellenistic
Q2: What city was especially important to Hellinistic science?
A2: Alexandria
Q3: What century did Alexandria become scientific research hub?
A3: 3rd