You will be given a summary of a story. You need to create a question that can be answered from the story. You can create a question about characters, events, facts and beliefs, etc. Your question should be specific, try not to use pronouns instead of full names. As the stories are sometimes movie plots, they will contain actor names in parentheses. You should not use those names. Only use character names. Try to ask a question about all parts of the plot, not just the beginning.

Ex Input:
 Ars ne Lupin is opposed this time by Isidore Beautrelet, a young but gifted amateur detective, who is still in high school but who is poised to give Ars ne Lupin a big headache. In the Ars ne Lupin universe, the Hollow Needle is the second secret of Marie Antoinette and Alessandro Cagliostro, the hidden fortune of the kings of France, as revealed to Ars ne Lupin by Josephine Balsamo in the novel The Countess of Cagliostro (1924). The Mystery of the Hollow Needle hides a secret that the Kings of France have been handing down since the time of Julius Caesar... and now Ars ne Lupin has mastered it. The legendary needle contains the most fabulous treasure ever imagined, a collection of queens' dowries, pearls, rubies, sapphires and diamonds... the fortune of the kings of France.
When Isidore Beautrelet discovers the Ch teau de l'Aiguille in the department of Creuse, he thinks that he has found the solution to the riddle ("l'Aiguille Creuse" being French for "The Hollow Needle", and also the French title of the novel). However, he did not realize that the ch teau was built by Louis XIV, the king of France, to put people off the track of a needle in Normandy, near the town of Le Havre, where Ars ne Lupin, known also under the name of Louis Valm ras, has hidden himself.

Ex Output:
Who is Louis Valmeras?


Ex Input:
 To Epicurus, the unhappiness and degradation of humans arose largely from the dread which they entertained of the power of the deities, from terror of their wrath. This wrath was supposed to be displayed by the misfortunes inflicted in this life and by the everlasting tortures that were the lot of the guilty in a future state (or, where these feelings were not strongly developed, from a vague dread of gloom and misery after death). To remove these fears, and thus to establish tranquility in the heart, was the purpose of his teaching. Thus the deities, whose existence he did not deny, lived forevermore in the enjoyment of absolute peace, strangers to all the passions, desires, and fears, which agitate the human heart, totally indifferent to the world and its inhabitants, unmoved alike by their virtues and their crimes.
To prove this position he called upon the atomism of Democritus, so as to demonstrate that the material universe was formed not by a Supreme Being, but by the mixing of elemental particles that had existed from all eternity governed by certain simple laws. Lucretius' task was to clearly state and fully develop these views in an attractive form; his work was an attempt to show that everything in nature can be explained by natural laws, without the need for the intervention of divine beings.
Lucretius identifies the supernatural with the notion that the deities created our world or interfere with its operations in some way. He argues against fear of such deities by demonstrating, through observations and arguments, that the operations of the world can be accounted for in terms of natural phenomena. These phenomena are the regular, but purposeless motions and interactions of tiny atoms in empty space. Meanwhile, he argues against the fear of death by stating that death is the dissipation of a being's material mind. Lucretius uses the analogy of a vessel, stating that the physical body is the vessel that holds both the mind (mens) and spirit (anima) of a human being. Neither the mind nor spirit can survive independent of the body. Thus Lucretius states that once the vessel (the body) shatters (dies) its contents (mind and spirit) can no longer exist. So, as a simple ceasing-to-be, death can be neither good nor bad for this being. Being completely devoid of sensation and thought, a dead person cannot miss being alive. According to Lucretius, fear of death is a projection of terrors experienced in life, of pain that only a living (intact) mind can feel. Lucretius also puts forward the 'symmetry argument' against the fear of death. In it, he says that people who fear the prospect of eternal non-existence after death should think back to the eternity of non-existence before their birth, which probably did not cause them much suffering.

Ex Output:
What particles does Epicurus want to learn about?


Ex Input:
 Gibbon begins with an account of his ancestors before moving on to his birth and education, which was partly private and partly at Westminster School. He matriculated as a student at Oxford University, an institution which he found at a low ebb.
To the university of Oxford I acknowledge no obligation; and she will as cheerfully renounce me for a son, as I am willing to disclaim her for a mother. I spent fourteen months at Magdalen College; they proved the fourteen months the most idle and unprofitable of my whole life.
Of one of his tutors Gibbon says that he "well remembered that he had a salary to receive, and only forgot that he had a duty to perform." Gibbon's father took alarm on learning that he had converted to Roman Catholicism and, in order to bring him back to the Protestant fold, sent him to live with a Calvinist minister in Lausanne. Gibbon made good use of his time in Switzerland, meeting Voltaire and other literary figures, and perfecting his command of the French language. He also fell in love with a Swiss girl, Suzanne Curchod, but his wish to marry her was implacably opposed by his father. "I sighed as a lover, I obeyed as a son." On returning to England he published his first work, the Essai sur l' tude de la litt rature. The next major event Gibbon mentions was his taking a commission in the Hampshire militia, an experience which he tells us was later to be of advantage to him:
The discipline and evolutions of a modern battalion gave me a clearer notion of the phalanx and the legion; and the captain of the Hampshire grenadiers (the reader may smile) has not been useless to the historian of the Roman empire.
He then details his travels through France and on to Lausanne, where he formed a friendship with John Holroyd, later Lord Sheffield, which was to last for the rest of his life. Gibbon crossed the Alps into Italy and eventually reached Rome. He had for some time wanted to begin writing a history, without being able to choose a subject, but now, he tells us, the exciting experience of walking in the footsteps of the heroes of antiquity gave him a new idea:
It was at Rome, on the 15th of October, 1764, as I sat musing amidst the ruins of the Capitol, while the bare-footed friars were singing vespers in the temple of Jupiter, that the idea of writing the decline and fall of the city first started to my mind.
After returning to England Gibbon engaged in several other literary exercises before finally beginning to write his Roman history. The Memoirs now give a detailed account of the years he spent producing its successive volumes, and of the many hostile criticisms his work attracted. These labours were diversified by his experiences as a Member of Parliament, and his writing, at the request of the Government, a "M moire justificatif" asserting the justice of British hostilities against France at the time of the American Revolutionary War. During the course of writing the Decline and Fall Gibbon moved back to Lausanne. Gibbon's Memoirs end with a survey of the factors he considered had combined to bring him a happy and productive life.

Ex Output:

What school did Gibbon attend?