["[Dialogue between User and Assistant on 2024-01-01 00:00]\n<User>Let me tell you about some new developments:\nAfter the Union of Horod\u0142o the Lithuanian nobility acquired equal status with the Polish szlachta, and over time began to become more and more polonized, although they did preserve their national consciousness, and in most cases recognition of their Lithuanian family roots. In the 16th century some of the Lithuanian nobility claimed that they were of Roman extraction, and the Lithuanian language was just a morphed Latin language. This led to paradox: Polish nobility claimed own ancestry from Sarmatian tribes, but Sarmatians were considered enemies to Romans. Thus new Roman-Sarmatian theory was created. Strong cultural ties with Polish nobility led that in the 16th century the new term to name Lithuanian nobility appeared \u0161l\u0117kta\u2014a direct loanword from Polish szlachta. From the view of historical truth Lithuanians also should use this term, \u0161l\u0117kta (szlachta), to name own nobility, but Lithuanian linguists forbade the usage of this Polish loanword. This refusal to use word szlachta (in Lithuanian text \u0161l\u0117kta) complicates all naming.\n\nThe process of polonization took place over a lengthy period of time. At first only the highest members of the nobility were involved, although gradually a wider group of the population was affected. The major effects on the lesser Lithuanian nobility took place after various sanctions were imposed by the Russian Empire such as removing Lithuania from the names of the Gubernyas few years after the November Uprising. After the January Uprising the sanctions went further, and Russian officials announced that \"Lithuanians are Russians seduced by Poles and Catholicism\" and began to intensify russification, and to ban the printing of books in the Lithuanian language.\n\nIn Ruthenia the nobility gradually gravitated its loyalty towards the multicultural and multilingual Grand Duchy of Lithuania after the principalities of Halych and Volhynia became a part of it. Many noble Ruthenian families intermarried with Lithuanian ones.\n\nThe Orthodox nobles' rights were nominally equal to those enjoyed by Polish and Lithuanian nobility, but there was a cultural pressure to convert to Catholicism, that was greatly eased in 1596 by the Union of Brest. See for example careers of Senator Adam Kisiel and Jerzy Franciszek Kulczycki.\n\nIn the Kingdom of Poland and later in the Polish-Lithuanian Commonwealth, ennoblement (nobilitacja) may be equated with an individual given legal status as a szlachta (member of the Polish nobility). Initially, this privilege could be granted by monarch, but from the 1641 onward, this right was reserved for the sejm. Most often the individual being ennobled would join an existing noble szlachta clan and assume the undifferentiated coat of arms of that clan.\n\nAccording to heraldic sources total number of legal ennoblements issued between the 14th century and the mid-18th century, is estimated at approximately 800. This is an average of only about two ennoblements per year or only 0.000 000 14 \u2013 0.000 001 of historical population. Compare: historical demography of Poland.\n\nAccording to heraldic sources 1,600 is a total estimated number of all legal ennoblements throughout the history of Kingdom of Poland and Polish-Lithuanian Commonwealth from the 14th century onward (half of which were performed in the final years of the late 18th century).\n\nIn the late 14th century, in the Grand Duchy of Lithuania, Vytautas the Great reformed the Grand Duchy's army: instead of calling all men to arms, he created forces comprising professional warriors\u2014bajorai (\"nobles\"; see the cognate \"boyar\"). As there were not enough nobles, Vytautas trained suitable men, relieving them of labor on the land and of other duties; for their military service to the Grand Duke, they were granted land that was worked by hired men (veldams). The newly formed noble families generally took up, as their family names, the Lithuanian pagan given names of their ennobled ancestors; this was the case with the Go\u0161tautai, Radvilos, Astikai, K\u0119sgailos and others. These families were granted their coats of arms under the Union of Horodlo (1413).\n\nSignificant legislative changes in the status of the szlachta, as defined by Robert Bideleux and Ian Jeffries, consist of its 1374 exemption from the land tax, a 1425 guarantee against the 'arbitrary arrests and/or seizure of property' of its members, a 1454 requirement that military forces and new taxes be approved by provincial Sejms, and statutes issued between 1496 and 1611 that prescribed the rights of commoners.\n\nNobles were born into a noble family, adopted by a noble family (this was abolished in 1633) or ennobled by a king or Sejm for various reasons (bravery in combat, service to the state, etc.\u2014yet this was the rarest means of gaining noble status). Many nobles were, in actuality, really usurpers, being commoners, who moved into another part of the country and falsely pretended to noble status. Hundreds of such false nobles were denounced by Hieronim Nekanda Trepka in his Liber generationis plebeanorium (or Liber chamorum) in the first half of the 16th century. The law forbade non-nobles from owning nobility-estates and promised the estate to the denouncer. Trepka was an impoverished nobleman who lived a townsman life and collected hundreds of such stories hoping to take over any of such estates. It does not seem he ever succeeded in proving one at the court. Many sejms issued decrees over the centuries in an attempt to resolve this issue, but with little success. It is unknown what percentage of the Polish nobility came from the 'lower' orders of society, but most historians agree that nobles of such base origins formed a 'significant' element of the szlachta.\n\nThe Polish nobility enjoyed many rights that were not available to the noble classes of other countries and, typically, each new monarch conceded them further privileges. Those privileges became the basis of the Golden Liberty in the Polish\u2013Lithuanian Commonwealth. Despite having a king, Poland was called the nobility's Commonwealth because the king was elected by all interested members of hereditary nobility and Poland was considered to be the property of this class, not of the king or the ruling dynasty. This state of affairs grew up in part because of the extinction of the male-line descendants of the old royal dynasty (first the Piasts, then the Jagiellons), and the selection by the nobility of the Polish king from among the dynasty's female-line descendants.\n\nPoland's successive kings granted privileges to the nobility at the time of their election to the throne (the privileges being specified in the king-elect's Pacta conventa) and at other times in exchange for ad hoc permission to raise an extraordinary tax or a pospolite ruszenie.\n<Assistant>I've captured all of this valuable information.", "[Dialogue between User and Assistant on 2024-01-02 00:00]\n<User>I'd like to tell you about some recent findings:\nIn 1355 in Buda King Casimir III the Great issued the first country-wide privilege for the nobility, in exchange for their agreement that in the lack of Casimir's male heirs, the throne would pass to his nephew, Louis I of Hungary. He decreed that the nobility would no longer be subject to 'extraordinary' taxes, or use their own funds for military expeditions abroad. He also promised that during travels of the royal court, the king and the court would pay for all expenses, instead of using facilities of local nobility.\n<Assistant>Thank you for sharing. I've noted this information.", "[Dialogue between User and Assistant on 2024-01-03 00:00]\n<User>Let me tell you about some new developments:\nIn 1374 King Louis of Hungary approved the Privilege of Koszyce (Polish: \"przywilej koszycki\" or \"ugoda koszycka\") in Ko\u0161ice in order to guarantee the Polish throne for his daughter Jadwiga. He broadened the definition of who was a member of the nobility and exempted the entire class from all but one tax (\u0142anowy, which was limited to 2 grosze from \u0142an (an old measure of land size)). In addition, the King's right to raise taxes was abolished; no new taxes could be raised without the agreement of the nobility. Henceforth, also, district offices (Polish: \"urz\u0119dy ziemskie\") were reserved exclusively for local nobility, as the Privilege of Koszyce forbade the king to grant official posts and major Polish castles to foreign knights. Finally, this privilege obliged the King to pay indemnities to nobles injured or taken captive during a war outside Polish borders.\n\nIn 1422 King W\u0142adys\u0142aw II Jagie\u0142\u0142o by the Privilege of Czerwi\u0144sk (Polish: \"przywilej czerwi\u0144ski\") established the inviolability of nobles' property (their estates could not be confiscated except upon a court verdict) and ceded some jurisdiction over fiscal policy to the Royal Council (later, the Senat of Poland), including the right to mint coinage.\n\nIn 1430 with the Privileges of Jedlnia, confirmed at Krak\u00f3w in 1433 (Polish: \"przywileje jedlne\u0144sko-krakowskie\"), based partially on his earlier Brze\u015b\u0107 Kujawski privilege (April 25, 1425), King W\u0142adys\u0142aw II Jagie\u0142\u0142o granted the nobility a guarantee against arbitrary arrest, similar to the English Magna Carta's Habeas corpus, known from its own Latin name as \"neminem captivabimus (nisi jure victum).\" Henceforth no member of the nobility could be imprisoned without a warrant from a court of justice: the king could neither punish nor imprison any noble at his whim. King W\u0142adys\u0142aw's quid pro quo for this boon was the nobles' guarantee that his throne would be inherited by one of his sons (who would be bound to honour the privileges theretofore granted to the nobility). On May 2, 1447 the same king issued the Wilno Privilege which gave the Lithuanian boyars the same rights as those possessed by the Polish szlachta.\n\nIn 1454 King Casimir IV granted the Nieszawa Statutes (Polish: \"statuty cerkwicko-nieszawskie\"), clarifying the legal basis of voivodship sejmiks (local parliaments). The king could promulgate new laws, raise taxes, or call for a lev\u00e9e en masse (pospolite ruszenie) only with the consent of the sejmiks, and the nobility were protected from judicial abuses. The Nieszawa Statutes also curbed the power of the magnates, as the Sejm (national parliament) received the right to elect many officials, including judges, voivods and castellans. These privileges were demanded by the szlachta as a compensation for their participation in the Thirteen Years' War.\n\nThe first \"free election\" (Polish: \"wolna elekcja\") of a king took place in 1492. (To be sure, some earlier Polish kings had been elected with help from bodies such as that which put Casimir II on the throne, thereby setting a precedent for free elections.) Only senators voted in the 1492 free election, which was won by John I Albert. For the duration of the Jagiellonian Dynasty, only members of that royal family were considered for election; later, there would be no restrictions on the choice of candidates.\n<Assistant>Thanks for the information. I've saved it.", "[Dialogue between User and Assistant on 2024-01-04 00:00]\n<User>Here are some news I learnt earlier:\nOn April 26, 1496 King John I Albert granted the Privilege of Piotrk\u00f3w (Polish: \"Przywilej piotrkowski\", \"konstytucja piotrkowska\" or \"statuty piotrkowskie\"), increasing the nobility's feudal power over serfs. It bound the peasant to the land, as only one son (not the eldest) was permitted to leave the village; townsfolk (Polish: \"mieszcza\u0144stwo\") were prohibited from owning land; and positions in the Church hierarchy could be given only to nobles.\n\nOn 23 October 1501, at Mielnik Polish\u2013Lithuanian union was reformed at the Union of Mielnik (Polish: unia mielnicka, unia piotrkowsko-mielnicka). It was there that the tradition of the coronation Sejm (Polish: \"Sejm koronacyjny\") was founded. Once again the middle nobility (middle in wealth, not in rank) attempted to reduce the power of the magnates with a law that made them impeachable before the Senate for malfeasance. However the Act of Mielno (Polish: Przywilej mielnicki) of 25 October did more to strengthen the magnate dominated Senate of Poland then the lesser nobility. The nobles were given the right to disobey the King or his representatives\u2014in the Latin, \"non praestanda oboedientia\"\u2014and to form confederations, an armed rebellion against the king or state officers if the nobles thought that the law or their legitimate privileges were being infringed.\n\nOn 3 May 1505 King Alexander I Jagiellon granted the Act of \"Nihil novi nisi commune consensu\" (Latin: \"I accept nothing new except by common consent\"). This forbade the king to pass any new law without the consent of the representatives of the nobility, in Sejm and Senat assembled, and thus greatly strengthened the nobility's political position. Basically, this act transferred legislative power from the king to the Sejm. This date commonly marks the beginning of the First Rzeczpospolita, the period of a szlachta-run \"Commonwealth\".\n<Assistant>I've processed this information and will remember it.", "[Dialogue between User and Assistant on 2024-01-05 00:00]\n<User>I'd like to share some important information:\nAbout that time the \"executionist movement\" (Polish: \"egzekucja praw\"--\"execution of the laws\") began to take form. Its members would seek to curb the power of the magnates at the Sejm and to strengthen the power of king and country. In 1562 at the Sejm in Piotrk\u00f3w they would force the magnates to return many leased crown lands to the king, and the king to create a standing army (wojsko kwarciane). One of the most famous members of this movement was Jan Zamoyski. After his death in 1605, the movement lost its political force.\n\nUntil the death of Sigismund II Augustus, the last king of the Jagiellonian dynasty, monarchs could be elected from within only the royal family. However, starting from 1573, practically any Polish noble or foreigner of royal blood could become a Polish\u2013Lithuanian monarch. Every newly elected king was supposed to sign two documents\u2014the Pacta conventa (\"agreed pacts\")\u2014a confirmation of the king's pre-election promises, and Henrican articles (artyku\u0142y henrykowskie, named after the first freely elected king, Henry of Valois). The latter document served as a virtual Polish constitution and contained the basic laws of the Commonwealth:\n<Assistant>I've successfully recorded all of this data.", "[Dialogue between User and Assistant on 2024-01-06 00:00]\n<User>I've gathered some additional data to share:\nIn 1578 king Stefan Batory created the Crown Tribunal in order to reduce the enormous pressure on the Royal Court. This placed much of the monarch's juridical power in the hands of the elected szlachta deputies, further strengthening the nobility class. In 1581 the Crown Tribunal was joined by a counterpart in Lithuania, the Lithuanian Tribunal.\n\nFor many centuries, wealthy and powerful members of the szlachta sought to gain legal privileges over their peers. Few szlachta were wealthy enough to be known as magnates (karmazyni\u2014the \"Crimsons\", from the crimson colour of their boots). A proper magnate should be able to trace noble ancestors back for many generations and own at least 20 villages or estates. He should also hold a major office in the Commonwealth.\n\nSome historians estimate the number of magnates as 1% of the number of szlachta. Out of approx. one million szlachta, tens of thousands of families, only 200\u2013300 persons could be classed as great magnates with country-wide possessions and influence, and 30\u201340 of them could be viewed as those with significant impact on Poland's politics.\n\nMagnates often received gifts from monarchs, which significantly increased their wealth. Often, those gifts were only temporary leases, which the magnates never returned (in the 16th century, the anti-magnate opposition among szlachta was known as the ruch egzekucji praw\u2014movement for execution of the laws\u2014which demanded that all such possessions are returned to their proper owner, the king).\n\nOne of the most important victories of the magnates was the late 16th century right to create ordynacja's (similar to majorats), which ensured that a family which gained wealth and power could more easily preserve this. Ordynacje's of families of Radziwi\u0142\u0142, Zamoyski, Potocki or Lubomirski often rivalled the estates of the king and were important power bases for the magnates.\n\nThe sovereignty of szlachta was ended in 1795 by Partitions of Poland, and until 1918 their legal status was dependent on policies of the Russian Empire, the Kingdom of Prussia or the Habsburg Monarchy.\n<Assistant>Thanks for the information. I've saved it.", "[Dialogue between User and Assistant on 2024-01-07 00:00]\n<User>Here's some valuable information I collected:\nIn the 1840s Nicholas I reduced 64,000 szlachta to commoner status. Despite this, 62.8% of Russia's nobles were szlachta in 1858 and still 46.1% in 1897. Serfdom was abolished in Russian Poland on February 19, 1864. It was deliberately enacted in a way that would ruin the szlachta. It was the only area where peasants paid the market price in redemption for the land (the average for the empire was 34% above the market price). All land taken from Polish peasants since 1846 was to be returned without redemption payments. The ex serfs could only sell land to other peasants, not szlachta. 90% of the ex serfs in the empire who actually gained land after 1861 were in the 8 western provinces. Along with Romania, Polish landless or domestic serfs were the only ones to be given land after serfdom was abolished. All this was to punish the szlachta's role in the uprisings of 1830 and 1863. By 1864 80% of szlachta were d\u00e9class\u00e9, 1/4 petty nobles were worse off than the average serf, 48.9% of land in Russian Poland was in peasant hands, nobles still held 46%. In Second Polish Republic the privileges of the nobility were lawfully abolished by the March Constitution in 1921 and as such not granted by any future Polish law.\n\nThe Polish nobility differed in many respects from the nobility of other countries. The most important difference was that, while in most European countries the nobility lost power as the ruler strove for absolute monarchy, in Poland the reverse process occurred: the nobility actually gained power at the expense of the king, and the political system evolved into an oligarchy.\n\nPoland's nobility were also more numerous than those of all other European countries, constituting some 10\u201312% of the total population of historic Polish\u2013Lithuanian Commonwealth also some 10\u201312% among ethnic Poles on ethnic Polish lands (part of Commonwealth), but up to 25% of all Poles worldwide (szlachta could dispose more of resources to travels and/or conquering), while in some poorer regions (e.g., Mazowsze, the area centred on Warsaw) nearly 30%. However, according to  szlachta comprised around 8% of the total population in 1791 (up from 6.6% in the 16th century), and no more than 16% of the Roman Catholic (mostly ethnically Polish) population. It should be noted, though, that Polish szlachta usually incorporated most local nobility from the areas that were absorbed by Poland\u2013Lithuania (Ruthenian boyars, Livonian nobles, etc.) By contrast, the nobilities of other European countries, except for Spain, amounted to a mere 1\u20133%, however the era of sovereign rules of Polish nobility ended earlier than in other countries (excluding France) yet in 1795 (see: Partitions of Poland), since then their legitimation and future fate depended on legislature and procedures of Russian Empire, Kingdom of Prussia or Habsburg Monarchy. Gradually their privileges were under further limitations to be completely dissolved by March Constitution of Poland in 1921.\n\nThere were a number of avenues to upward social mobility and the achievement of nobility. Poland's nobility was not a rigidly exclusive, closed class. Many low-born individuals, including townsfolk, peasants and Jews, could and did rise to official ennoblement in Polish society. Each szlachcic had enormous influence over the country's politics, in some ways even greater than that enjoyed by the citizens of modern democratic countries. Between 1652 and 1791, any nobleman could nullify all the proceedings of a given sejm (Commonwealth parliament) or sejmik (Commonwealth local parliament) by exercising his individual right of liberum veto (Latin for \"I do not allow\"), except in the case of a confederated sejm or confederated sejmik.\n\nAll children of the Polish nobility inherited their noble status from a noble mother and father. Any individual could attain ennoblement (nobilitacja) for special services to the state. A foreign noble might be naturalised as a Polish noble (Polish: \"indygenat\") by the Polish king (later, from 1641, only by a general sejm).\n\nIn theory at least, all Polish noblemen were social equals. Also in theory, they were legal peers. Those who held 'real power' dignities were more privileged but these dignities were not hereditary. Those who held honorary dignities were higher in 'ritual' hierarchy but these dignities were also granted for a lifetime. Some tenancies became hereditary and went with both privilege and titles. Nobles who were not direct barons of the Crown but held land from other lords were only peers \"de iure\".\n\nNote that the Polish landed gentry (ziemianie or ziemia\u0144stwo) was composed of any nobility that owned lands: thus of course the magnates, the middle nobility and that lesser nobility that had at least part of the village. As manorial lordships were also opened to burgesses of certain privileged royal cities, not all landed gentry had a hereditary title of nobility.\n\nCoats of arms were very important to the Polish nobility. Its heraldic system evolved together with its neighbours in Central Europe, while differing in many ways from the heraldry of other European countries. Polish knighthood families had its counterparts, links or roots in Moravia (i.e. Poraj) and Germany (i.e. Junosza).\n<Assistant>Wonderful. I'll remember these key points.", "[Dialogue between User and Assistant on 2024-01-08 00:00]\n<User>There are some important details I learned:\nThe most notable difference is that, contrary to other European heraldic systems, the Jews, Muslim Tatars or another minorities would be given the noble title. Also, most families sharing origin would also share a coat-of-arms. They would also share arms with families adopted into the clan (these would often have their arms officially altered upon ennoblement). Sometimes unrelated families would be falsely attributed to the clan on the basis of similarity of arms. Also often noble families claimed inaccurate clan membership. Logically, the number of coats of arms in this system was rather low and did not exceed 200 in late Middle Ages (40,000 in the late 18th century).\n\nAlso, the tradition of differentiating between the coat of arms proper and a lozenge granted to women did not develop in Poland. Usually men inherited the coat of arms from their fathers. Also, the brisure was rarely used.\n\nThe szlachta's prevalent mentality and ideology were manifested in \"Sarmatism\", a name derived from a myth of the szlachta's origin in the powerful ancient nation of Sarmatians. This belief system became an important part of szlachta culture and affected all aspects of their lives. It was popularized by poets who exalted traditional village life, peace and pacifism. It was also manifested in oriental-style apparel (the \u017cupan, kontusz, sukmana, pas kontuszowy, delia); and made the scimitar-like szabla, too, a near-obligatory item of everyday szlachta apparel. Sarmatism served to integrate the multi-ethnic nobility as it created an almost nationalistic sense of unity and pride in the szlachta's \"Golden Liberty\" (z\u0142ota wolno\u015b\u0107). Knowledge of Latin was widespread, and most szlachta freely mixed Polish and Latin vocabulary (the latter, \"macaronisms\"\u2014from \"macaroni\") in everyday conversation.\n\nPrior to the Reformation, the Polish nobility were mostly either Roman Catholic or Orthodox with a small group of Muslims. Many families, however, soon adopted the Reformed faiths. After the Counter-Reformation, when the Roman Catholic Church regained power in Poland, the nobility became almost exclusively Catholic, despite the fact that Roman Catholicism was not the majority religion in Commonwealth (the Catholic and Orthodox churches each accounted for some 40% of all citizens population, with the remaining 20% being Jews or members of Protestant denominations). In the 18th century, many followers of Jacob Frank joined the ranks of Jewish-descended Polish gentry. Although Jewish religion wasn't usually a pretext to block or deprive of noble status, some laws favoured religious conversion from Judaism to Christianity (see: Neophyte) by rewarding it with ennoblement.\n\nPublius Vergilius Maro (Classical Latin: [\u02c8pu\u02d0.bl\u026a.\u028as w\u025br\u02c8\u0261\u026a.l\u026a.\u028as \u02c8ma.ro\u02d0]; October 15, 70 BC \u2013 September 21, 19 BC), usually called Virgil or Vergil /\u02c8v\u025c\u02d0rd\u0292\u1d7bl/ in English, was an ancient Roman poet of the Augustan period. He is known for three major works of Latin literature, the Eclogues (or Bucolics), the Georgics, and the epic Aeneid. A number of minor poems, collected in the Appendix Vergiliana, are sometimes attributed to him.\n\nVirgil is traditionally ranked as one of Rome's greatest poets. His Aeneid has been considered the national epic of ancient Rome from the time of its composition to the present day. Modeled after Homer's Iliad and Odyssey, the Aeneid follows the Trojan refugee Aeneas as he struggles to fulfill his destiny and arrive on the shores of Italy\u2014in Roman mythology the founding act of Rome. Virgil's work has had wide and deep influence on Western literature, most notably Dante's Divine Comedy, in which Virgil appears as Dante's guide through hell and purgatory.\n\nVirgil's biographical tradition is thought to depend on a lost biography by Varius, Virgil's editor, which was incorporated into the biography by Suetonius and the commentaries of Servius and Donatus, the two great commentators on Virgil's poetry. Although the commentaries no doubt record much factual information about Virgil, some of their evidence can be shown to rely on inferences made from his poetry and allegorizing; thus, Virgil's biographical tradition remains problematic.\n\nThe tradition holds that Virgil was born in the village of Andes, near Mantua in Cisalpine Gaul. Analysis of his name has led to beliefs that he descended from earlier Roman colonists. Modern speculation ultimately is not supported by narrative evidence either from his own writings or his later biographers. Macrobius says that Virgil's father was of a humble background; however, scholars generally believe that Virgil was from an equestrian landowning family which could afford to give him an education. He attended schools in Cremona, Mediolanum, Rome and Naples. After considering briefly a career in rhetoric and law, the young Virgil turned his talents to poetry.\n\nAccording to the commentators, Virgil received his first education when he was five years old and he later went to Cremona, Milan, and finally Rome to study rhetoric, medicine, and astronomy, which he soon abandoned for philosophy. From Virgil's admiring references to the neoteric writers Pollio and Cinna, it has been inferred that he was, for a time, associated with Catullus' neoteric circle. However schoolmates considered Virgil extremely shy and reserved, according to Servius, and he was nicknamed \"Parthenias\" or \"maiden\" because of his social aloofness. Virgil seems to have suffered bad health throughout his life and in some ways lived the life of an invalid. According to the Catalepton, while in the Epicurean school of Siro the Epicurean at Naples, he began to write poetry. A group of small works attributed to the youthful Virgil by the commentators survive collected under the title Appendix Vergiliana, but are largely considered spurious by scholars. One, the Catalepton, consists of fourteen short poems, some of which may be Virgil's, and another, a short narrative poem titled the Culex (\"The Gnat\"), was attributed to Virgil as early as the 1st century AD.\n<Assistant>Thanks for the information. I've saved it.", "[Dialogue between User and Assistant on 2024-01-09 00:00]\n<User>Let me tell you about some new developments:\nThe biographical tradition asserts that Virgil began the hexameter Eclogues (or Bucolics) in 42 BC and it is thought that the collection was published around 39\u201338 BC, although this is controversial. The Eclogues (from the Greek for \"selections\") are a group of ten poems roughly modeled on the bucolic hexameter poetry (\"pastoral poetry\") of the Hellenistic poet Theocritus. After his victory in the Battle of Philippi in 42 BC, fought against the army led by the assassins of Julius Caesar, Octavian tried to pay off his veterans with land expropriated from towns in northern Italy, supposedly including, according to the tradition, an estate near Mantua belonging to Virgil. The loss of his family farm and the attempt through poetic petitions to regain his property have traditionally been seen as Virgil's motives in the composition of the Eclogues. This is now thought to be an unsupported inference from interpretations of the Eclogues. In Eclogues 1 and 9, Virgil indeed dramatizes the contrasting feelings caused by the brutality of the land expropriations through pastoral idiom, but offers no indisputable evidence of the supposed biographic incident. While some readers have identified the poet himself with various characters and their vicissitudes, whether gratitude by an old rustic to a new god (Ecl. 1), frustrated love by a rustic singer for a distant boy (his master's pet, Ecl. 2), or a master singer's claim to have composed several eclogues (Ecl. 5), modern scholars largely reject such efforts to garner biographical details from works of fiction, preferring to interpret an author's characters and themes as illustrations of contemporary life and thought. The ten Eclogues present traditional pastoral themes with a fresh perspective. Eclogues 1 and 9 address the land confiscations and their effects on the Italian countryside. 2 and 3 are pastoral and erotic, discussing both homosexual love (Ecl. 2) and attraction toward people of any gender (Ecl. 3). Eclogue 4, addressed to Asinius Pollio, the so-called \"Messianic Eclogue\" uses the imagery of the golden age in connection with the birth of a child (who the child was meant to be has been subject to debate). 5 and 8 describe the myth of Daphnis in a song contest, 6, the cosmic and mythological song of Silenus; 7, a heated poetic contest, and 10 the sufferings of the contemporary elegiac poet Cornelius Gallus. Virgil is credited[by whom?] in the Eclogues with establishing Arcadia as a poetic ideal that still resonates in Western literature and visual arts and setting the stage for the development of Latin pastoral by Calpurnius Siculus, Nemesianus, and later writers.\n\nSometime after the publication of the Eclogues (probably before 37 BC), Virgil became part of the circle of Maecenas, Octavian's capable agent d'affaires who sought to counter sympathy for Antony among the leading families by rallying Roman literary figures to Octavian's side. Virgil came to know many of the other leading literary figures of the time, including Horace, in whose poetry he is often mentioned, and Varius Rufus, who later helped finish the Aeneid.\n\nAt Maecenas' insistence (according to the tradition) Virgil spent the ensuing years (perhaps 37\u201329 BC) on the long didactic hexameter poem called the Georgics (from Greek, \"On Working the Earth\") which he dedicated to Maecenas. The ostensible theme of the Georgics is instruction in the methods of running a farm. In handling this theme, Virgil follows in the didactic (\"how to\") tradition of the Greek poet Hesiod's Works and Days and several works of the later Hellenistic poets. The four books of the Georgics focus respectively on raising crops and trees (1 and 2), livestock and horses (3), and beekeeping and the qualities of bees (4). Well-known passages include the beloved Laus Italiae of Book 2, the prologue description of the temple in Book 3, and the description of the plague at the end of Book 3. Book 4 concludes with a long mythological narrative, in the form of an epyllion which describes vividly the discovery of beekeeping by Aristaeus and the story of Orpheus' journey to the underworld. Ancient scholars, such as Servius, conjectured that the Aristaeus episode replaced, at the emperor's request, a long section in praise of Virgil's friend, the poet Gallus, who was disgraced by Augustus, and who committed suicide in 26 BC.\n\nThe Georgics' tone wavers between optimism and pessimism, sparking critical debate on the poet's intentions, but the work lays the foundations for later didactic poetry. Virgil and Maecenas are said to have taken turns reading the Georgics to Octavian upon his return from defeating Antony and Cleopatra at the Battle of Actium in 31 BC.\n\nThe Aeneid is widely considered Virgil's finest work and one of the most important poems in the history of western literature. Virgil worked on the Aeneid during the last eleven years of his life (29\u201319 BC), commissioned, according to Propertius, by Augustus. The epic poem consists of 12 books in dactylic hexameter verse which describe the journey of Aeneas, a warrior fleeing the sack of Troy, to Italy, his battle with the Italian prince Turnus, and the foundation of a city from which Rome would emerge. The Aeneid's first six books describe the journey of Aeneas from Troy to Rome. Virgil made use of several models in the composition of his epic; Homer, the preeminent author of classical epic, is everywhere present, but Virgil also makes special use of the Latin poet Ennius and the Hellenistic poet Apollonius of Rhodes among the various other writers to which he alludes. Although the Aeneid casts itself firmly into the epic mode, it often seeks to expand the genre by including elements of other genres such as tragedy and aetiological poetry. Ancient commentators noted that Virgil seems to divide the Aeneid into two sections based on the poetry of Homer; the first six books were viewed as employing the Odyssey as a model while the last six were connected to the Iliad.\n<Assistant>Got it. I will remember them.", "[Dialogue between User and Assistant on 2024-01-10 00:00]\n<User>Here's some more information I came across:\nBook 1 (at the head of the Odyssean section) opens with a storm which Juno, Aeneas' enemy throughout the poem, stirs up against the fleet. The storm drives the hero to the coast of Carthage, which historically was Rome's deadliest foe. The queen, Dido, welcomes the ancestor of the Romans, and under the influence of the gods falls deeply in love with him. At a banquet in Book 2, Aeneas tells the story of the sack of Troy, the death of his wife, and his escape, to the enthralled Carthaginians, while in Book 3 he recounts to them his wanderings over the Mediterranean in search of a suitable new home. Jupiter in Book 4 recalls the lingering Aeneas to his duty to found a new city, and he slips away from Carthage, leaving Dido to commit suicide, cursing Aeneas and calling down revenge in a symbolic anticipation of the fierce wars between Carthage and Rome. In Book 5, Aeneas' father Anchises dies and funeral games are celebrated for him. On reaching Cumae, in Italy in Book 6, Aeneas consults the Cumaean Sibyl, who conducts him through the Underworld where Aeneas meets the dead Anchises who reveals Rome's destiny to his son.\n\nBook 7 (beginning the Iliadic half) opens with an address to the muse and recounts Aeneas' arrival in Italy and betrothal to Lavinia, daughter of King Latinus. Lavinia had already been promised to Turnus, the king of the Rutulians, who is roused to war by the Fury Allecto, and Amata Lavinia's mother. In Book 8, Aeneas allies with King Evander, who occupies the future site of Rome, and is given new armor and a shield depicting Roman history. Book 9 records an assault by Nisus and Euryalus on the Rutulians, Book 10, the death of Evander's young son Pallas, and 11 the death of the Volscian warrior princess Camilla and the decision to settle the war with a duel between Aeneas and Turnus. The Aeneid ends in Book 12 with the taking of Latinus' city, the death of Amata, and Aeneas' defeat and killing of Turnus, whose pleas for mercy are spurned. The final book ends with the image of Turnus' soul lamenting as it flees to the underworld.\n\nCritics of the Aeneid focus on a variety of issues. The tone of the poem as a whole is a particular matter of debate; some see the poem as ultimately pessimistic and politically subversive to the Augustan regime, while others view it as a celebration of the new imperial dynasty. Virgil makes use of the symbolism of the Augustan regime, and some scholars see strong associations between Augustus and Aeneas, the one as founder and the other as re-founder of Rome. A strong teleology, or drive towards a climax, has been detected in the poem. The Aeneid is full of prophecies about the future of Rome, the deeds of Augustus, his ancestors, and famous Romans, and the Carthaginian Wars; the shield of Aeneas even depicts Augustus' victory at Actium against Mark Antony and Cleopatra VII in 31 BC. A further focus of study is the character of Aeneas. As the protagonist of the poem, Aeneas seems to waver constantly between his emotions and commitment to his prophetic duty to found Rome; critics note the breakdown of Aeneas' emotional control in the last sections of the poem where the \"pious\" and \"righteous\" Aeneas mercilessly slaughters Turnus.\n\nThe Aeneid appears to have been a great success. Virgil is said to have recited Books 2, 4, and 6 to Augustus; and Book 6 apparently caused Augustus' sister Octavia to faint. Although the truth of this claim is subject to scholarly scepticism, it has served as a basis for later art, such as Jean-Baptiste Wicar's Virgil Reading the Aeneid.\n\nAccording to the tradition, Virgil traveled to Greece in about 19 BC to revise the Aeneid. After meeting Augustus in Athens and deciding to return home, Virgil caught a fever while visiting a town near Megara. After crossing to Italy by ship, weakened with disease, Virgil died in Brundisium harbor on September 21, 19 BC. Augustus ordered Virgil's literary executors, Lucius Varius Rufus and Plotius Tucca, to disregard Virgil's own wish that the poem be burned, instead ordering it published with as few editorial changes as possible. As a result, the text of the Aeneid that exists may contain faults which Virgil was planning to correct before publication. However, the only obvious imperfections are a few lines of verse that are metrically unfinished (i.e. not a complete line of dactylic hexameter). Some scholars have argued that Virgil deliberately left these metrically incomplete lines for dramatic effect. Other alleged imperfections are subject to scholarly debate.\n<Assistant>Wonderful. I'll remember these key points."]
[{"question": "When did theys tart recording the ennoblements?", "answer": "14th century onward"}, {"question": "If one is high in dignities they are also high in what other form?", "answer": "ritual"}, {"question": "Who won the election of 1492?", "answer": "John I Albert"}, {"question": "What did the ruler strive for?", "answer": "absolute monarchy"}, {"question": "Who is properly in the major office in the commonwealth?", "answer": "magnates"}, {"question": "What did the polish szlachta become more of?", "answer": "polonized"}, {"question": "What clan was given the privileged of enoblement?", "answer": "szlachta clan"}, {"question": "What was common for families of ruthenian and lithuanian?", "answer": "intermarried"}, {"question": "Who created the crown tribunal?", "answer": "king Stefan Batory"}, {"question": "vytautas created what for compromising professional warriors?", "answer": "bajorai"}, {"question": "WHo joined the crown tribunal eventually?", "answer": "Lithuanian Tribunal"}, {"question": "WHat happened to the nobilities feudal power?", "answer": "increasing"}, {"question": "What is the new term used for the lithuanian nobility?", "answer": "\u0161l\u0117kta"}, {"question": "What was the minority group in the polish nobility?", "answer": "Muslims"}, {"question": "Where was a lot of power placed in result of the crown tribunal?", "answer": "the nobility class"}, {"question": "Who had Lavinia already been promised to?", "answer": "Turnus"}, {"question": "After 1641 who was given the privilege of ennoblement?", "answer": "sejm"}, {"question": "Who took turns with Virgil to read the Georgics to Octavian?", "answer": "Maecenas"}, {"question": "What was the prevalent mentality and ideology called?", "answer": "Sarmatism"}, {"question": "What did the magnates do eventually with the gifts?", "answer": "never returned"}, {"question": "Which short narrative poem was attributed to Virgil as early as the 1st century AD?", "answer": "the Culex"}, {"question": "Where did the  coat of arms proper and a lozenge granted to women not develoupe?", "answer": "Poland"}, {"question": "Who could rise into polish ennoblement?", "answer": "Many low-born individuals"}, {"question": "What did the powerful families do with the kings estates?", "answer": "often rivalled"}, {"question": "IN 1858 who was szlachta out of all the russian nobles?", "answer": "62.8%"}, {"question": "Which of Virgil's works is widely considered his finest?", "answer": "The Aeneid"}, {"question": "Out of one million how many people could be viewed with significant impact politically?", "answer": "30\u201340"}, {"question": "What was very important to the polish nobility?", "answer": "Coats of arms"}, {"question": "Which leading literary figure often mentioned Virgin in his poetry?", "answer": "Horace"}, {"question": "What were the statutes issued between 1496 and 1611 prescribed from?", "answer": "rights of commoners"}, {"question": "When did the first free election take place?", "answer": "1492"}, {"question": "Who was Gallus disgraced by?", "answer": "Augustus"}, {"question": "When did buda king casimir issue the heir to his nephew?", "answer": "1355"}, {"question": "Who is Aeneas' enemy throughout the Aeneid?", "answer": "Juno"}, {"question": "THe nobility was protected from what?", "answer": "judicial abuses"}, {"question": "What were Octavian' s agent d'affaires called?", "answer": "Maecenas"}, {"question": "What were the townsfolk prohibited from doing?", "answer": "owning land"}, {"question": "IN 1791 how much did the szalchta comprimise the total population?", "answer": "8%"}, {"question": "What class was polands nobility?", "answer": "closed class"}, {"question": "What social pressure was pressing down the people?", "answer": "convert to Catholicism"}, {"question": "Who granted the privilege of Piotrkow?", "answer": "King John I Albert"}, {"question": "When where the Eclogues likely published?", "answer": "before 37 BC"}, {"question": "When did Octavian return from the Battle of Actium?", "answer": "31 BC"}, {"question": "What happened to the right to mint coinage?", "answer": "ceded"}, {"question": "What languages were freely mixed?", "answer": "Polish and Latin"}, {"question": "During which period was Vigil a poet?", "answer": "Augustan"}, {"question": "What happened to the notabilities political position?", "answer": "greatly strengthened"}, {"question": "WHat is another name for polish noble?", "answer": "indygenat"}, {"question": "Before 1641 the privileged ennoblement was granted by what?", "answer": "by monarch"}, {"question": "What two religions were most common?", "answer": "Roman Catholic or Orthodox"}, {"question": "What is is called to nullify proceedings?", "answer": "liberum veto"}, {"question": "Who only voted in the election of 1492?", "answer": "senators"}, {"question": "Who is the founder of Rome which some scholars see strong associations with Aeneas?", "answer": "Augustus"}, {"question": "WHo could naturalize a polish noble?", "answer": "Polish king"}, {"question": "To whom was Eclogue 4 addressed to?", "answer": "Asinius Pollio"}, {"question": "What terms were these gifts given?", "answer": "temporary leases"}, {"question": "What type of people were the Grand Duchy of Lithuania?", "answer": "multicultural and multilingual"}, {"question": "Who redused 64,000 szlachta to commoner status?", "answer": "Nicholas I"}, {"question": "What right was reversed by sijm?", "answer": "ennoblement"}, {"question": "What type of sources give information regarding total number of enablements?", "answer": "heraldic sources"}, {"question": "What wish of Virgil's did Lucius Varius Rufus and Plotius Tucca disregard?", "answer": "the poem be burned"}, {"question": "What did the political system eventually evolve into?", "answer": "oligarchy"}, {"question": "When did the established right for inviolability of nobles property?", "answer": "1422"}, {"question": "Whos power was curbed?", "answer": "magnates"}, {"question": "The right to create ordynacja's was important to what group?", "answer": "magnates"}, {"question": "How much influence did each szlachcic have over politics?", "answer": "enormous influence"}, {"question": "Was was unique about the dignities?", "answer": "not hereditary"}, {"question": "In theory how were all polish noblemen viewed?", "answer": "equals"}, {"question": "What is another name for magnates?", "answer": "Crimsons"}, {"question": "What was Virgil's nickname?", "answer": "Parthenias"}, {"question": "Out of one million szlachtas how many were magnates?", "answer": "200\u2013300"}, {"question": "Virgil's loss of his famiyl farm and the attempt to regain his property though poetry was the inferred motive for which work?", "answer": "Eclogues"}, {"question": "How much of the total population was polish common wealth?", "answer": "10\u201312%"}, {"question": "How did Virgil earn his nickname \"Parthenias\" or \"maiden\"?", "answer": "social aloofness"}, {"question": "What was the movement called also known as execution of laws?", "answer": "\"executionist movement"}, {"question": "THe polish nobility had many positives compared to others including what?", "answer": "many rights"}, {"question": "The crown tribunal was created when?", "answer": "1578"}, {"question": "Coat of arms would be shared with who else?", "answer": "most families sharing origin"}, {"question": "What was the toalt number of legal ennoblements thoughout history of poland and polish commonwealth", "answer": "1,600"}, {"question": "How many nobilities made up other European countries besides poland lithuania?", "answer": "1\u20133%"}, {"question": "Who is mercilessly slaughtered by Aeneas?", "answer": "Turnus"}, {"question": "When did King Louis of Hungary approve the privilege of Koszyce?", "answer": "1374"}, {"question": "Who imposed various sanction on the people?", "answer": "Russian Empire"}, {"question": "WHo could nullify all the proceedings of a given sejm?", "answer": "any nobleman"}, {"question": "The theme of Georgics is instruction in the methods of what?", "answer": "running a farm"}, {"question": "What greatly eased the cultural pressure towards Catholicism.", "answer": "Union of Brest"}, {"question": "Which book supposedly caused Augustus' sister to faint?", "answer": "6"}, {"question": "According to tradition, where did Virgil travel in 19 BC to revise the Aeneid?", "answer": "Greece"}, {"question": "Historians estimate how much of magnates make up szlachta?", "answer": "1%"}, {"question": "Which King does Aeneas ally with in Book 8 of the Aeneid?", "answer": "King Evander"}, {"question": "What happened to nobility at expense of the king?", "answer": "actually gained power"}, {"question": "How much land was held by the peasants?", "answer": "48.9%"}, {"question": "WHat happened to the kings right to raise taxes?", "answer": "abolished"}, {"question": "What was the smallest amount of religion in the noble?", "answer": "Jews"}, {"question": "Where did men get their coat of arms usually?", "answer": "their fathers"}, {"question": "What was rarely used?", "answer": "brisure"}, {"question": "What dissolved the priveleges of Russian Empire, Kingdom of Prussia or Habsburg Monarchy?", "answer": "March Constitution of Poland"}, {"question": "What was rewarding for switching judiasm to christianity?", "answer": "ennoblement"}, {"question": "What is another name for ennoblement?", "answer": "nobilitacja"}, {"question": "What was a rarest rare to become a noble?", "answer": "service to the state"}]