QUES: Chopin's original publishers included Maurice Schlesinger and Camille Pleyel. His works soon began to appear in popular 19th-century piano anthologies. The first collected edition was by Breitkopf & Härtel (1878–1902). Among modern scholarly editions of Chopin's works are the version under the name of Paderewski published between 1937 and 1966 and the more recent Polish "National Edition", edited by Jan Ekier, both of which contain detailed explanations and discussions regarding choices and sources.

Who released the first collection of Chopin's works?
What is the answer?
ANS: Breitkopf & Härtel
QUES: The city council of the city of Bern decided against having twinned cities except for a temporary (during the UEFA Euro 2008) cooperation with the Austrian city Salzburg

What did the city decide again?
What is the answer?
ANS: having twinned cities
QUES: Although Ottoman madaris had a number of different branches of study, such as calligraphic sciences, oral sciences, and intellectual sciences, they primarily served the function of an Islamic centre for spiritual learning. "The goal of all knowledge and in particular, of the spiritual sciences is knowledge of God." Religion, for the most part, determines the significance and importance of each science. As İnalcık mentions: "Those which aid religion are good and sciences like astrology are bad." However, even though mathematics, or studies in logic were part of the madrasa's curriculum, they were all centred around religion. Even mathematics had a religious impulse behind its teachings. "The Ulema of the Ottoman medreses held the view that hostility to logic and mathematics was futile since these accustomed the mind to correct thinking and thus helped to reveal divine truths" – key word being "divine". İnalcık also mentions that even philosophy was only allowed to be studied so that it helped to confirm the doctrines of Islam." Hence, madaris – schools were basically religious centres for religious teachings and learning in the Ottoman world. Although scholars such as Goffman have argued that the Ottomans were highly tolerant and lived in a pluralistic society, it seems that schools that were the main centres for learning were in fact heftily religious and were not religiously pluralistic, but centred around Islam. Similarly, in Europe "Jewish children learned the Hebrew letters and texts of basic prayers at home, and then attended a school organised by the synagogue to study the Torah." Wiesner-Hanks also says that Protestants also wanted to teach "proper religious values." This shows that in the early modern period, Ottomans and Europeans were similar in their ideas about how schools should be managed and what they should be primarily focused on. Thus, Ottoman madaris were very similar to present day schools in the sense that they offered a wide range of studies; however, these studies, in their ultimate objective, aimed to further solidify and consolidate Islamic practices and theories.

 What type of social structure did the Ottoman Empire not have?
What is the answer?
ANS:
unanswerable