In this task, you're given a question, along with a context passage which has extra information available on certain terms mentioned in it. Your job is to determine which sentence(s) from the passage can be used to search for further information needed to answer the question.

Input: Consider Input: Question: Does the queen of Connachta have any children? Passage:The Ulster Cycle stories are set in and around the reign of King Conchobar mac Nessa, who rules the Ulaid from Emain Macha (now Navan Fort near Armagh). The most prominent hero of the cycle is Conchobar's nephew, Cú Chulainn. The Ulaid are most often in conflict with the Connachta, led by their queen, Medb, her husband, Ailill, and their ally Fergus mac Róich, a former king of the Ulaid in exile. The longest and most important story of the cycle is the Táin Bó Cúailnge or Cattle Raid of Cooley, in which Medb raises an enormous army to invade the Cooley peninsula and steal the Ulaid's prize bull, Donn Cúailnge, opposed only by the seventeen-year-old Cú Chulainn. In the Mayo Táin, the Táin Bó Flidhais it is a white cow known as the 'Maol' that is the object of desire, for she can give enough milk at one milking to feed an army. Perhaps the best known story is the tragedy of Deirdre, source of plays by W. B. Yeats and J. M. Synge. Other stories tell of the births, courtships and deaths of the characters and of the conflicts between them.


Output: The Ulaid are most often in conflict with the Connachta, led by their queen, Medb, her husband, Ailill, and their ally Fergus mac Róich, a former king of the Ulaid in exile


Input: Consider Input: Question: What city was the man who translated the Bible into Estonian from? Passage:Although Estonian national consciousness spread in the course of the 19th century during the Estonian national awakening, some degree of ethnic awareness preceded this development. By the 18th century the self-denomination spread among Estonians along with the older . Anton thor Helle's translation of the Bible into Estonian appeared in 1739, and the number of books and brochures published in Estonian increased from 18 in the 1750s to 54 in the 1790s. By the end of the century more than a half of adult peasants could read. The first university-educated intellectuals identifying themselves as Estonians, including Friedrich Robert Faehlmann (1798–1850), Kristjan Jaak Peterson (1801–1822) and Friedrich Reinhold Kreutzwald (1803–1882), appeared in the 1820s. The ruling elites had remained predominantly German in language and culture since the conquest of the early 13th century. Garlieb Merkel (1769–1850), a Baltic-German Estophile, became the first author to treat the Estonians as a nationality equal to others; he became a source of inspiration for the Estonian national movement, modelled on Baltic German cultural world before the middle of the 19th century. However, in the middle of the century, the Estonians became more ambitious and started leaning toward the Finns as a successful model of national movement and, to some extent, toward the neighbouring Latvian national movement. By the end of 1860 the Estonians became unwilling to reconcile with German cultural and political hegemony. Before the attempts at Russification in the 1880s, their view of Imperial Russia remained positive.


Output: Anton thor Helle's translation of the Bible into Estonian appeared in 1739, and the number of books and brochures published in Estonian increased from 18 in the 1750s to 54 in the 1790s


Input: Consider Input: Question: Who was the ruler of the country where Cretin was born? Passage:He was born in Montluel, in the département of Ain, France, 19 December 1799. He lived at St. Paul, Minnesota, 22 February 1857. He made his preparatory studies in the Petits séminaires of Meximieux (Ain) and Saint-Genis-l'Argentière (Rhône), his studies of philosophy at Alix (Rhône), and of theology in the seminary of Saint-Sulpice, Paris. He was ordained priest 20 December 1823, and soon was appointed vicar in the parish at Ferney, once the home of Voltaire, and eventually became its parish priest. He built there a new church and founded a boys' college with funds gathered on a tour through France. At this period, he revived the Catholic faith among many indifferent parishioners, who were made indifferent by the surviving influence of Descartes, and the proximity of the Protestant cantons of Switzerland. But Crétin longed for a larger field of activity; at one time he thought earnestly of going as a missionary to China. His perplexities in that regard were solved by the advent of Bishop Mathias Loras, first bishop of Dubuque, Iowa, who arrived in France in 1838 in search of priests for to evangelize his vast diocese. Crétin was one of the few who volunteered and on 16 August 1838, he secretly left his parish, embarked at Le Havre with Bishop Loras, and landed in New York in October of the same year. The winter of 1838-39 was spent in St. Louis, Missouri, and on his arrival in Dubuque, 18 April 1839, he was immediately appointed vicar-general of the new diocese. For over eleven years, he exercised his priestly ministry in these new regions, dividing his time between Dubuque, Prairie du Chien, Wisconsin, and the Winnebago Indians in the neighborhood of Fort Atkinson, in Winneshiek County, Iowa. Only once, in 1847, did he absent himself, when he made a trip to Europe in the interest of his missions. In 1850 St. Paul, Minnesota became the seat of a new diocese. Crétin was appointed its first bishop, and went to France, to be consecrated, 26 January 1851, at Belley by Bishop Devie, who had ordained him to the priesthood.



Output: He was born in Montluel, in the département of Ain, France, 19 December 1799