input: In 1897, Rasputin developed a renewed interest in religion, and left Pokrovskoye to go on a pilgrimage. His reasons for doing so are unclear: according to some sources, Rasputin left the village to escape punishment for his role in a horse theft. Other sources suggest that he had a vision - either of the Virgin Mary, or of St. Simeon of Verkhoturye - while still others suggest that Rasputin's pilgrimage was inspired by his interactions with a young theological student, Melity Zaborovsky. Whatever his reasons, Rasputin's departure was a radical life change: he was twenty-eight, had been married ten years, and had an infant son with another child on the way. According to Douglas Smith, his decision "could only have been occasioned by some sort of emotional or spiritual crisis."  Rasputin had undertaken earlier, shorter pilgrimages to the Holy Znamensky Monastery at Abalak and to Tobolsk's cathedral, but his visit to the St. Nicholas Monastery at Verkhoturye in 1897 was transformative. There, he met and was "profoundly humbled" by a starets (elder) known as Makary. Rasputin may have spent several months at Verkhoturye, and it was perhaps here that he learned to read and write, but he later complained about the monastery itself, claiming that some of the monks engaged in homosexuality and criticizing monastic life as too coercive. He returned to Pokrovskoye a changed man, looking disheveled and behaving differently than he had before. He became a vegetarian, swore off alcohol, and prayed and sang much more fervently than he had in the past.  Rasputin would spend the years that followed living as a Strannik, (a holy wanderer, or pilgrim), leaving Pokrovskoye for months or even years at a time to wander the country and visit a variety of different holy sites. It is possible that Rasputin wandered as far Athos, Greece - the center of Orthodox monastic life - in 1900.  By the early 1900s, Rasputin had developed a small circle of acolytes, primarily family members and other local peasants, who prayed with him on Sundays and other holy days when he was in Pokrovskoye. Building a makeshift chapel in Efim's root cellar - Rasputin was still living within his father's household at the time - the group held secret prayer meetings there. These meetings were the subject of some suspicion and hostility from the village priest and other villagers. It was rumored that female followers were ceremonially washing him before each meeting, that the group sang strange songs that the villagers had not heard before, and even that Rasputin had joined the Khlysty, a religious sect whose ecstatic rituals were rumored to included self-flagellation and sexual orgies. According to historian Joseph Fuhrmann, however, "repeated investigations failed to establish that Rasputin was ever a member of the sect," and rumors that he was a Khlyst appear to have been unfounded.

Answer this question "Was he happy at Verkhoturye?"
output: he later complained about the monastery itself, claiming that some of the monks engaged in homosexuality and criticizing monastic life as too coercive.

input: Barnes was 41 when the First World War broke out and so too old for military service. From 1915 to 1923, he played exclusively for Saltaire in the Bradford League, taking 904 wickets at an average of 5.26. He took a hundred wickets in a season five times, a rare feat in the Bradford League's history. From 1924 to 1930, he played for Castleton Moor and Rochdale in the Central Lancashire League. He was with Rawtenstall in the Lancashire League from 1931 to 1933. Then, aged 61, he returned to the Bradford League to play for Keighley in 1934, which was his final season in league cricket.  Barnes declined the opportunity to join the tour to Australia in 1920-21, when he was 47 years old. He had wanted to bring his family with him, but it became clear that he would have to pay their traveling expenses. He was not selected by England nor did he seek selection by the Players after the First World War. He did not play first-class cricket again until 1927 when he was 54 years old. From then until 1930, he made nine appearances for Wales.  Barnes took 49 wickets for Wales in 1928, including seven for 51 and five for 67 in an eight wicket win over the touring West Indians. He also made two first-class appearances for the Minor Counties in 1929 and took eight for 41 in a drawn game against the South Africans at Stoke-on-Trent. Barnes' final first-class appearance was for Wales against Marylebone Cricket Club (MCC) at Lord's in 1930.  Barnes made 177 appearances for Staffordshire in the Minor Counties Championship between 1904 and 1935. This was in two parts: 1904 to 1914; and 1924 to 1935. His career record for Staffordshire was 1,432 wickets at an average of 8.03.

Answer this question "did he play for anybody else?"
output: From 1924 to 1930, he played for Castleton Moor and Rochdale in the Central Lancashire League.

input: The commonly accepted period of earlier Vedic age is dated back to the second millennium BCE. After the collapse of the Indus Valley Civilisation, which ended c. 1900 BCE, groups of Indo-Aryan peoples migrated into north-western India and started to inhabit the northern Indus Valley. The Indo-Aryans were a branch of the Indo-Iranians, which--according to the most widespread hypothesis--have originated in the Andronovo culture in the Bactria-Margiana era, in present northern Afghanistan.  Some writers and archaeologists have opposed the notion of a migration of Indo-Aryans into India. Edwin Bryant and Laurie Patton used the term "Indo-Aryan Controversy" for an oversight of the Indo-Aryan Migration theory, and some of its opponents. These ideas are outside the academic mainstream. Mallory and Adams note that two types of models "enjoy significant international currency" as to the Indo-European homeland, namely the Anatolian hypothesis, and a migration out of the Eurasian steppes. According to Upinder Singh, "The original homeland of the Indo-Europeans and Indo-Aryans is the subject of continuing debate among philologists, linguists, historians, archaeologists and others. The dominant view is that the Indo-Aryans came to the subcontinent as immigrants. Another view, advocated mainly by some Indian scholars, is that they were indigenous to the subcontinent."  The knowledge about the Aryans comes mostly from the Rigveda-samhita, i. e. the oldest layer of the Vedas, which was composed c. 1500-1200 BCE. They brought with them their distinctive religious traditions and practices. The Vedic beliefs and practices of the pre-classical era were closely related to the hypothesised Proto-Indo-European religion, and the Indo-Iranian religion. According to Anthony, the Old Indic religion probably emerged among Indo-European immigrants in the contact zone between the Zeravshan River (present-day Uzbekistan) and (present-day) Iran. It was "a syncretic mixture of old Central Asian and new Indo-European elements", which borrowed "distinctive religious beliefs and practices" from the Bactria-Margiana Culture.

Answer this question "when did the Vedic period start?"
output:
The commonly accepted period of earlier Vedic age is dated back to the second millennium BCE.