input: In the Early Middle Ages, Scotland saw several ethnic or cultural groups mentioned in contemporary sources, namely the Picts, the Gaels, the Britons, and the Angles, with the latter settling in the southeast of the country. Culturally, these peoples are grouped according to language. Most of Scotland until the 13th century spoke Celtic languages and these included, at least initially, the Britons, as well as the Gaels and the Picts. Germanic peoples included the Angles of Northumbria, who settled in south-eastern Scotland in the region between the Firth of Forth to the north and the River Tweed to the south. They also occupied the south-west of Scotland up to and including the Plain of Kyle and their language, Old English, was the earliest form of the language which eventually became known as Scots.  Use of the Gaelic language spread throughout nearly the whole of Scotland by the 9th century, reaching a peak in the 11th to 13th centuries, but was never the language of the south-east of the country. King Edgar divided the Kingdom of Northumbria between Scotland and England; at least, most medieval historians now accept the 'gift' by Edgar, in any case, after the later Battle of Carham the Scottish kingdom encompassed many English people, with even more quite possibly arriving after the Norman invasion of England in 1066. South-east of the Firth of Forth, then in Lothian and the Borders (OE: Lodene), a northern variety of Old English, also known as Early Scots, was spoken.  As a result of David I, King of Scots' return from exile in England in 1113, ultimately to assume the throne in 1124 with the help of Norman military force, David invited Norman families from France and England to settle in lands he granted them to spread a ruling class loyal to him. This Davidian Revolution, as many historians call it, brought a European style of feudalism to Scotland along with an influx of people of Norman descent - by invitation, unlike England where it was by conquest. To this day, many of the common family names of Scotland can trace ancestry to Normans from this period, such as the Stewarts, the Bruces, the Hamiltons, the Wallaces, the Melvilles, some Browns and many others.  The Northern Isles and some parts of Caithness were Norn-speaking (the west of Caithness was Gaelic-speaking into the 20th Century, as were some small communities in parts of the Central Highlands). From 1200 to 1500 the Early Scots language spread across the lowland parts of Scotland between Galloway and the Highland line, being used by Barbour in his historical epic The Brus in the late 14th century in Aberdeen.  From 1500 on, Scotland was commonly divided by language into two groups of people, Gaelic-speaking "Highlanders" (the language formerly called Scottis by English speakers and known by many Lowlanders in the 18th century as "Irish") and the Inglis-speaking "Lowlanders" (a language later to be called Scots). Today, immigrants have brought other languages, but almost every adult throughout Scotland is fluent in the English language.

Answer this question "What types of businesses did the ethnic groups of Scotland pursue?"
output: 

input: An opportunity for Bevin to ease Beveridge out presented itself in May 1941 when Minister of Health Ernest Brown announced the formation of a committee of officials to survey existing social insurance and allied services, and to make recommendations. Although Brown had made the announcement, the inquiry had largely been urged by Minister without Portfolio Arthur Greenwood, and Bevin suggested to Greenwood making Beveridge chairman of the committee. Beveridge, at first uninterested and seeing the committee as a distraction from his work on manpower, accepted only reluctantly.  The Report to the Parliament on Social Insurance and Allied Services was published in November 1942. It proposed that all people of working age should pay a weekly national insurance contribution. In return, benefits would be paid to people who were sick, unemployed, retired or widowed. Beveridge argued that this system would provide a minimum standard of living "below which no one should be allowed to fall". It recommended that the government should find ways of fighting the "five giants on the road of reconstruction" of Want, Disease, Ignorance, Squalor and Idleness. Beveridge included as one of three fundamental assumptions the fact that there would be a National Health Service of some sort, a policy already being worked on in the Ministry of Health.  Beveridge's arguments were widely accepted. He appealed to conservatives and other sceptics by arguing that welfare institutions would increase the competitiveness of British industry in the post-war period, not only by shifting labour costs like healthcare and pensions out of corporate ledgers and onto the public account but also by producing healthier, wealthier and thus more motivated and productive workers who would also serve as a great source of demand for British goods.  Beveridge saw full employment (defined as unemployment of no more than 3%) as the pivot of the social welfare programme he expressed in the 1942 report. Full Employment in a Free Society, written in 1944 expressed how this goal might be gained. Alternative measures for achieving it included Keynesian-style fiscal regulation, direct control of manpower, and state control of the means of production. The impetus behind Beveridge's thinking was social justice, and the creation of an ideal new society after the war. He believed that the discovery of objective socio-economic laws could solve the problems of society.

Answer this question "When did William Beveridge write a report on social insurance?"
output: The Report to the Parliament on Social Insurance and Allied Services was published in November 1942.

input: Seventh-day Adventists, being of the Protestant heritage, lineage and faith, believe that Michael is another name for the eternal Son of the Father, the Heavenly Christ, and another name for the Word-of-God (as in John 1) before he became incarnate as Jesus. "Archangel" (meaning "Chief of the Angels", "highest messenger") was the leadership position as held by the Word-of-God as Michael while among the angels. According to Adventist theology, Michael was considered the "eternal Word", and not a created being or created angel, and the one by whom all things were created. The Word was then born incarnate as Jesus.  Seventh-day Adventists believe the name "Michael" is significant in showing who he is, just as "Immanuel" (which means "God with us") is about who Jesus is. They believe that name "Michael" signifies "one who is God" and that as the "Archangel" or "chief or head of the angels" he led the angels and thus the statement in Revelation 12:7-9 identifies Jesus as Michael.  Seventh-day Adventists believe that "Michael" is but one of the many titles applied to the Son of God, the second person of the Godhead. According to Adventists, such a view does not in any way conflict with the belief in his full deity and eternal preexistence, nor does it in the least disparage his person and work. In support of the Seventh-day Adventist belief, Michael is also identified by them as being the very commander of Heavenly legions of the hosts of the LORD, God's invincible army, which helped Joshua son of Nun to lead Israel in to conquering Jericho [Joshua 5:14 - "And he said, Nay; but as captain of the host of the LORD am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my Lord unto his servant?"]  In the Seventh-day Adventist view, the statement in some translations of 1 Thessalonians 4:13-18: "For the Lord himself shall descend from heaven, with a shout, with the voice of the archangel, and with the trump of God" identifies Jesus as Archangel, which is Michael. (Other translations have "For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God.") And the Seventh-day Adventists believe that John 5:25-29 also confirms that Jesus and Michael are the same.

Answer this question "How was it created?"
output:
Seventh-day Adventists believe the name "Michael" is significant in showing who he is, just as "Immanuel" (which means "God with us") is about who Jesus is.