input: Unlike Lully, who collaborated with Philippe Quinault on almost all his operas, Rameau rarely worked with the same librettist twice. He was highly demanding and bad-tempered, unable to maintain longstanding partnerships with his librettists, with the exception of Louis de Cahusac, who collaborated with him on several operas, including Les fetes de l'Hymen et de l'Amour (1747), Zais (1748), Nais (1749), Zoroastre (1749; revised 1756), La naissance d'Osiris (1754), and Anacreon (the first of Rameau's operas by that name, 1754). He is also credited with writing the libretto of Rameau's final work, Les Boreades (c. 1763).  Many Rameau specialists have regretted that the collaboration with Houdar de la Motte never took place, and that the Samson project with Voltaire came to nothing because the librettists Rameau did work with were second-rate. He made his acquaintance of most of them at La Poupliniere's salon, at the Societe du Caveau, or at the house of the Comte de Livry, all meeting places for leading cultural figures of the day.  Not one of his librettists managed to produce a libretto on the same artistic level as Rameau's music: the plots were often overly complex or unconvincing. But this was standard for the genre, and is probably part of its charm. The versification, too, was mediocre, and Rameau often had to have the libretto modified and rewrite the music after the premiere because of the ensuing criticism. This is why we have two versions of Castor et Pollux (1737 and 1754) and three of Dardanus (1739, 1744, and 1760).

Answer this question "How long was Louis with him?"
output: Louis de Cahusac, who collaborated with him on several operas, including Les fetes de l'Hymen et de l'Amour (1747), Zais (1748), Nais (1749), Zoroastre (1749; revised 1756),

input: Nabokov was a classical liberal, in the tradition of his father, a liberal statesman who served in the Provisional Government following the February Revolution of 1917. Nabokov was a self-proclaimed "White Russian", and was, from its inception, a strong opponent of the Soviet government that came to power following the Bolshevik Revolution of October 1917. In a poem he wrote as a teenager in 1917, he described Lenin's Bolsheviks as "grey rag-tag people".  Throughout his life, Nabokov would remain committed to the classical liberal political philosophy of his father, and equally opposed Tsarist autocracy, communism and fascism.  Nabokov's father Vladimir Dmitrievich Nabokov was the most outspoken defender of Jewish rights in the Russian Empire, continuing in a family tradition that had been led by his own father, Dmitry Nabokov, who as Justice Minister under Tsar Alexander II had successfully blocked anti-semitic measures from being passed by the Interior Minister. That family strain would continue in Vladimir Nabokov, who fiercely denounced anti-semitism in his writings, and in the 1930s Nabokov was able to escape Hitler's Germany only with the help of Russian Jewish emigres who still had grateful memories of his family's defense of Jews in Tsarist times.  When asked, in 1969, whether he would like to revisit the land he had fled in 1918, now the Soviet Union, he replied: "There's nothing to look at. New tenement houses and old churches do not interest me. The hotels there are terrible. I detest the Soviet theater. Any palace in Italy is superior to the repainted abodes of the Tsars. The village huts in the forbidden hinterland are as dismally poor as ever, and the wretched peasant flogs his wretched cart horse with the same wretched zest. As to my special northern landscape and the haunts of my childhood - well, I would not wish to contaminate their images preserved in my mind."

Answer this question "What was his [\political position during the revolution?"
output: Nabokov was a classical liberal, in the tradition of his father, a liberal statesman who served in the Provisional Government following the February Revolution of 1917.

input: The modernists, in general, use a subjective language. Marti's stylistic creed is part of the necessity to de-codify the logic rigor and the linguistic construction and to eliminate the intellectual, abstract and systematic expression. There is the deliberate intention and awareness to expand the expressive system of the language. The style changes the form of thinking. Without falling into unilateralism, Marti values the expression because language is an impression and a feeling through the form. Modernism mostly searches for the visions and realities, the expression takes in the impressions, the state of mind, without reflection and without concept. This is the law of subjectivity. We can see this in works of Marti, one of the first modernists, who conceives the literary task like an invisible unity, an expressive totality, considering the style like "a form of the content" (forma del contenido).  The difference that Marti established between prose and poetry are conceptual. Poetry, as he believes, is a language of the permanent subjective: the intuition and the vision. The prose is an instrument and a method of spreading the ideas, and has the goal of elevating, encouraging and animating these ideas rather than having the expression of tearing up the heart, complaining and moaning. The prose is a service to his people.  Marti produces a system of specific signs "an ideological code" (codigo ideologico). These symbols claim their moral value and construct signs of ethic conduct. Marti's modernism was a spiritual attitude that was reflected on the language. All his writing defines his moral world. One could also say that his ideological and spiritual sphere is fortified in his writing.  The difference between Marti and other modernist initiators such as Manuel Gutierrez Najera, Julian del Casal, and Jose Asuncion Silva (and the similarity between him and Manuel Gonzalez Prada) lies in the profound and transcendent value that he gave to literature, converting prose into an article or the work of a journalist. This hard work was important in giving literature authentic and independent value and distancing it from mere formal amusement. Manuel Gutierez Najera, Ruben Dario, Miguel de Unamuno and Jose Enrique Rodo saved the Martinian articles, which will have an endless value in the writings of the American continent.  Apart from Martinian articles. essay writing and literature starts to authorize itself as an alternative and privileged way to talk about politics. Literature starts to apply itself the only hermeneutics able to resolve the enigmas of a Latin American identity.

Answer this question "Did he believe in Freedom for people?"
output: