In this task, you will be presented with a context passage, a question about that paragraph, and a possible answer to that question. The task is to check the validity of the answer. Answer with "Yes" or "No".

Q: Einstein and Maric married in January 1903. In May 1904, the couple's first son, Hans Albert Einstein, was born in Bern, Switzerland. Their second son, Eduard, was born in Zurich in July 1910. In 1914, the couple separated; Einstein moved to Berlin and his wife remained in Zurich with their sons. They divorced on 14 February 1919, having lived apart for five years. Eduard, whom his father called "Tete" (for petit), had a breakdown at about age 20 and was diagnosed with schizophrenia. His mother cared for him and he was also committed to asylums for several periods, including full-time after her death. The marriage with Maric does not seem to have been very happy. In letters revealed in 2015, Einstein wrote to his early love, Marie Winteler, about his marriage and his still strong feelings for Marie. In 1910 he wrote to her that "I think of you in heartfelt love every spare minute and am so unhappy as only a man can be" while his wife was pregnant with their second child. Einstein spoke about a "misguided love" and a "missed life" regarding his love for Marie. Einstein married Elsa Lowenthal on 2 June 1919, after having had a relationship with her since 1912. She was a first cousin maternally and a second cousin paternally. In 1933, they emigrated to the United States. In 1935, Elsa Einstein was diagnosed with heart and kidney problems; she died in December 1936. <sep>Who was called "Tete" in the story?<sep>The father

A: No
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Q: The Glory of Melaka: In the early days, if you were not a pirate or a mosquito, Melaka was not much of a place to live. The land was infertile, just a swampy plain, the river small and sluggish. But it had a sheltered harbor, protected from the monsoons by neighboring Sumatra. Later, the strategic location and deep-water channel close to the coast brought in the bigger vessels of the trade-wind traffic crossing the Indian Ocean. The first to realize the larger commercial potential, as so often throughout the country's subsequent history, were the Chinese. In 1409, under a new directive from Emperor Chu Ti to pursue trade in the South Seas and the Indian Ocean, a Chinese fleet of 50 ships headed by Admiral Cheng Ho called in at Melaka. They made Parameswara an offer he could not refuse: port facilities and an annual financial tribute in exchange for Chinese protection against the marauding Thais. In 1411, Parameswara took the money to Beijing himself, and the emperor gratefully made him a vassal king. Twenty years later, the Chinese withdrew again from the South Seas trade. The new ruler of Melaka, Sri Maharajah, switched his allegiance to the Muslim trading fraternity by marrying into the Muslim faith, wedding the daughter of a sultan in Sumatra. Islam won its place in Malaya not by conquest — as had been the case in North Africa and Europe — but by trade, dynastic alliances, and peaceful preaching. Bengali peddlers had already brought the faith to the east coast. In Melaka and throughout the peninsula, Islam thrived as a strong, male-dominated religion of individuality, offering dynamic leadership and preaching brotherhood and self-reliance — all qualities ideally suited to the coastal trade. At the same time, Sufi mystics synthesized Islamic teaching with local Malay traditions of animistic magic and charisma, though Islam did not become the state religion until Muzaffar Shah became sultan of Melaka (1446–1459). But the key figure in the sultanate was Tun Perak, bendahara (prime minister) and military commander. He expanded Melaka's power along the west coast and down to Singapore and the neighboring Bintan islands. He also had orang laut pirates patrolling the seas to extort tribute from passing ships. After Ailied district chiefs had repelled assaults from Thai-controlled armies from Pahang, Tun Perak personally led a famous victory over a Thai fleet off Batu Pahat in 1456. <sep>Who was the leader who realized the commercial value of the port<sep>Thai peng

A: No
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Q:  But I think it is certain that most of the early Christians understood these words of our Lord's ascension and coming again in glory.  They believed that He was coming again in a very little while during their own life-time, in a few months or years, to make an end of the world and to judge the quick and the dead.  And as they waited for His coming, one generation after another, and yet He did not come, a sadness fell upon them.  Christ seemed to have left the world.  The little while that He had promised to be away seemed to have become a very long while.  Hundreds of years passed, and yet Christ did not come in glory.  And, as I said, a sadness fell on all the Church.  Surely, they said, this is the time of which Christ said we were to weep and lament till we saw Him again--this is the time of which He said that the bridegroom should be taken from us, and we should fast in those days.  And they did fast, and weep, and lament; and their religion became a very sad and melancholy one--most sad in those who were most holy, and loved their Lord best, and longed most for His coming in glory. <sep>Did early Christians believe Christ was coming back to the world?<sep>For sure

A:
Yes
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