input: In Sicily, at the very late stages of his travels (Dec 1184-Jan 1185), Ibn Jubayr recounts other experiences. He comments on the activity of the volcanoes:  At the close of night a red flame appeared, throwing up tongues into the air. It was the celebrated volcano (Stromboli). We were told that a fiery blast of great violence bursts out from air-holes in the two mountains and makes the fire. Often a great stone is cast up and thrown into the air by the force of the blast and prevented thereby from falling and settling at the bottom. This is one of the most remarkable of stories, and it is true.  As for the great mountain in the island, known as the Jabal al-Nar [Mountain of Fire], it also presents a singular feature in that some years a fire pours from it in the manner of the `bursting of the dam'. It passes nothing it does not burn until, coming to the sea, it rides out on its surface and then subsides beneath it. Let us praise the Author of all things for His marvelous creations. There is no God but He.  Also striking Ibn Jubayr is the city of Palermo. He describes it as follows:  It is the metropolis of these islands, combining the benefits of wealth and splendour, and having all that you could wish of beauty, real or apparent, and all the needs of subsistence, mature and fresh. It is an ancient and elegant city, magnificent and gracious, and seductive to look upon. Proudly set between its open spaces and plains filled with gardens, with broad roads and avenues, it dazzles the eyes with its perfection. It is a wonderful place, built in the Cordova style, entirely from cut stone known as kadhan [a soft limestone]. A river splits the town, and four springs gush in its suburbs... The King roams through the gardens and courts for amusement and pleasure... The Christian women of this city follow the fashion of Muslim women, are fluent of speech, wrap their cloaks about them, and are veiled.

Answer this question "Where does the volcanoes take place?"
output: the great mountain in the island, known as the Jabal al-Nar [Mountain of Fire],

input: In addition to producing famous translations of works by authors such as Bernard Mandeville and Isaac Newton, Du Chatelet wrote a number of significant philosophical essays, letters and books that were well known in her time.  Because of her well-known collaboration and romantic involvement with Voltaire, which spanned much of her adult life, for generations Du Chatelet has been known as mistress and collaborator to her much better known intellectual companion. Her accomplishments and achievements have often been subsumed under his, and as a result, even today she is often mentioned only within the context of Voltaire's life and work during the period of the early French Enlightenment.  Recently, however, professional philosophers and historians have transformed the reception of Du Chatelet. Historical evidence indicates that Du Chatelet's work had a very significant influence on the philosophical and scientific conversations of the 1730s and 1740s - in fact, she was famous and respected by the greatest thinkers of her time.  Du Chatelet corresponded with renowned mathematicians such as Johann II Bernoulli and Leonhard Euler, early developers of calculus. She was also tutored by Bernoulli's prodigy students, Pierre Louis Moreau de Maupertuis and Alexis Claude Clairaut. Frederick the Great of Prussia, who re-founded the Academy of Sciences in Berlin, was her great admirer, and corresponded with both Voltaire and Du Chatelet regularly. He introduced Du Chatelet to the Leibniz's philosophy by sending her the works of Christian Wolff, and Du Chatelet sent him a copy of her Institutions.  Her works were published and republished in Paris, London, and Amsterdam; they were translated into German and Italian; and, they were discussed in the most important scholarly journals of the era, including the Memoires des Trevoux, the Journal des Scavans, the Gottingische Zeitungen von gelehrten Sachen, and others. Perhaps most intriguingly, many of her ideas were represented in various sections of the Encyclopedie of Diderot and D'Alembert, and some of the articles in the Encyclopedie are a direct copy of her work (this is an active area of current academic research - the latest research can be found at Project Vox, a Duke University research initiative).

Answer this question "Can you tell me some things she wrote"
output: translations of works by authors such as Bernard Mandeville and Isaac Newton,

input: Price claimed to have attended a private seance on 15 December 1937 in which a small six-year-old girl called Rosalie appeared. Price wrote he controlled the room by placing starch powder over the floor, locking the door and taping the windows before the seance. However, the identity of the sitters, or the locality where the seance was held was not revealed due to the alleged request of the mother of the child. During the seance Price claimed a small girl emerged, she spoke and he took her pulse. Price was suspicious that the supposed spirit of the child was no different than a human being but after the seance had finished the starch powder was undisturbed and none of the seals had been removed on the window. Price was convinced no one had entered the room via door or window during the seance. Price's Fifty Years of Psychical Research (1939) describes his experiences at the sitting and includes a diagram of the seance room.  Eric Dingwall and Trevor Hall wrote the Rosalie seance was fictitious and Price had lied about the whole affair but had based some of the details on the description of the house from a sitting he attended at a much earlier time in Brockley, South London where he used to live. K. M. Goldney who had criticized Price over his investigation into Borley Rectory wrote after the morning of the Rosalie sitting she found Price "shaken to the core by his experience." Goldney believed Price had told the truth about the seance and informed the Two Worlds spiritualist weekly newspaper that she believed the Rosalie sitting to be genuine.  In 1985, Peter Underwood published a photograph of part of an anonymous letter that was sent to the SPR member David Cohen in the 1960s which claimed to be from a seance sitter who attended the seance. The letter confessed to having impersonated the Rosalie child in the sitting by the request of the father who had owed the mother of the child money. In 2017, Paul Adams published details of the location of the Rosalie seance and identities of the family involved.

Answer this question "Who was Rosalie?"
output:
claimed to have attended a private seance on 15 December 1937 in which a small six-year-old girl called Rosalie appeared.