Input: Read this: Around 1200 BC, the Dorians, another Greek-speaking people, followed from Epirus. Traditionally, historians have believed that the Dorian invasion caused the collapse of the Mycenaean civilization, but it is likely the main attack was made by seafaring raiders (sea peoples) who sailed into the eastern Mediterranean around 1180 BC. The Dorian invasion was followed by a poorly attested period of migrations, appropriately called the Greek Dark Ages, but by 800 BC the landscape of Archaic and Classical Greece was discernible.
Question: When did these groups reject the migration?

Output: unanswerable

QUES: It has been proved that each class is strictly included into the next. For instance, testing when we assume that the behavior of the implementation under test can be denoted by a deterministic finite-state machine for some known finite sets of inputs and outputs and with some known number of states belongs to Class I (and all subsequent classes). However, if the number of states is not known, then it only belongs to all classes from Class II on. If the implementation under test must be a deterministic finite-state machine failing the specification for a single trace (and its continuations), and its number of states is unknown, then it only belongs to classes from Class III on. Testing temporal machines where transitions are triggered if inputs are produced within some real-bounded interval only belongs to classes from Class IV on, whereas testing many non-deterministic systems only belongs to Class V (but not all, and some even belong to Class I). The inclusion into Class I does not require the simplicity of the assumed computation model, as some testing cases involving implementations written in any programming language, and testing implementations defined as machines depending on continuous magnitudes, have been proved to be in Class I. Other elaborated cases, such as the testing framework by Matthew Hennessy under must semantics, and temporal machines with rational timeouts, belong to Class II.

If the number of states is unknown, what group does this fall into?
What is the answer?
ANS: Class II

QUES: In Estonian, nouns and pronouns do not have grammatical gender, but nouns and adjectives decline in fourteen cases: nominative, genitive, partitive, illative, inessive, elative, allative, adessive, ablative, translative, terminative, essive, abessive, and comitative, with the case and number of the adjective(s) always agreeing with that of the noun (except in the terminative, essive, abessive and comitative, where there is agreement only for the number, the adjective being in the genitive form). Thus the illative for kollane maja ("a yellow house") is kollasesse majja ("into a yellow house"), but the terminative is kollase majani ("as far as a yellow house"). With respect to the Proto-Finnic language, elision has occurred; thus, the actual case marker may be absent, but the stem is changed, cf. maja majja and the Pohjanmaa dialect of Finnish maja majahan.
In nominative cases what never agrees with the noun in number and case?

ANS: unanswerable

Sanskrit (/snskrt/; Sanskrit: samskrtam [smskrtm] or samskrta, originally samskrta vak, "refined speech") is the primary sacred language of Hinduism, a philosophical language in Buddhism, Hinduism, Sikhism and Jainism, and a literary language that was in use as a lingua franca in Greater India. It is a standardised dialect of Old Indo-Aryan, originating as Vedic Sanskrit and tracing its linguistic ancestry back to Proto-Indo-Iranian and Proto-Indo-European. Today it is listed as one of the 22 scheduled languages of India and is an official language of the state of Uttarakhand. As one of the oldest Indo-European languages for which substantial written documentation exists, Sanskrit holds a prominent position in Indo-European studies.
If it is possible to answer this question, answer it for me (else, reply "unanswerable"): What literary philosophical language was used in Greater India?
Ah, so.. unanswerable

Question: The English concentrated on the spirit of the events of Christ's life, not the literality of events. They neither expected nor sought the appearance of the stigmata or any other physical manifestation. They wanted to create in themselves that environment that allowed Jesus to fulfill His divine mission, insofar as they were able. At the center of this environment was love: the love that Christ showed for humanity in becoming human. Christ's love reveals the mercy of God and His care for His creation. English Dominican mystics sought through this love to become images of God. Love led to spiritual growth that, in turn, reflected an increase in love for God and humanity. This increase in universal love allowed men's wills to conform to God's will, just as Christ's will submitted to the Father's will.
Try to answer this question if possible: What did the French Dominican Order want to put at the the center of their study of Christ?
Answer: unanswerable

Context and question: Even though, both Kashmir Shaivism and Advaita Vedanta are non-dual philosophies which give primacy to Universal Consciousness (Chit or Brahman), in Kashmir Shavisim, as opposed to Advaita, all things are a manifestation of this Consciousness. This implies that from the point of view of Kashmir Shavisim, the phenomenal world (Sakti) is real, and it exists and has its being in Consciousness (Chit). Whereas, Advaita holds that Brahman is inactive (niskriya) and the phenomenal world is an illusion (maya). The objective of human life, according to Kashmir Shaivism, is to merge in Shiva or Universal Consciousness, or to realize one's already existing identity with Shiva, by means of wisdom, yoga and grace.
What is the opposite of Shiva?
Answer:
unanswerable