In this task, you're given passages that contain mentions of names of people, places, or things. Some of these mentions refer to the same person, place, or thing. Your job is to write questions that evaluate one's understanding of such references. Good questions are expected to link pronouns (she, her, him, his, their, etc.) or other mentions to people, places, or things to which they may refer. Do not ask questions that can be answered correctly without understanding the paragraph or having multiple answers. Avoid questions that do not link phrases referring to the same entity. For each of your questions, the answer should be one or more phrases in the paragraph, and it should be unambiguous.

Input: Consider Input: Passage: In mid-1917 nine-year-old Frances Griffiths and her mother—both newly arrived in the UK from South Africa—were staying with Frances' aunt, Elsie Wright's mother, in the village of Cottingley in West Yorkshire; Elsie was then 16 years old. The two girls often played together beside the beck (stream) at the bottom of the garden, much to their mothers' annoyance, because they frequently came back with wet feet and clothes. Frances and Elsie said they only went to the beck to see the fairies, and to prove it, Elsie borrowed her father's camera, a Midg quarter-plate. The girls returned about 30 minutes later, "triumphant".Elsie's father, Arthur, was a keen amateur photographer, and had set up his own darkroom. The picture on the photographic plate he developed showed Frances behind a bush in the foreground, on which four fairies appeared to be dancing. Knowing his daughter's artistic ability, and that she had spent some time working in a photographer's studio, he dismissed the figures as cardboard cutouts. Two months later the girls borrowed his camera again, and this time returned with a photograph of Elsie sitting on the lawn holding out her hand to a 1-foot-tall (30 cm) gnome. Exasperated by what he believed to be "nothing but a prank", and convinced that the girls must have tampered with his camera in some way, Arthur Wright refused to lend it to them again. His wife Polly, however, believed the photographs to be authentic.
Towards the end of 1918, Frances sent a letter to Johanna Parvin, a friend in Cape Town, South Africa, where Frances had lived for most of her life, enclosing the photograph of herself with the fairies. On the back she wrote "It is funny, I never used to see them in Africa. It must be too hot for them there."The photographs became public in mid-1919, after Elsie's mother attended a meeting of the Theosophical Society in Bradford. The lecture that evening was on "fairy life", and at the end of the meeting Polly Wright showed the two fairy photographs taken by her daughter and niece to the speaker. As a result, the photographs were displayed at the society's annual conference in Harrogate, held a few months later. There they came to the attention of a leading member of the society, Edward Gardner. One of the central beliefs of theosophy is that humanity is undergoing a cycle of evolution, towards increasing "perfection", and Gardner recognised the potential significance of the photographs for the movement:
the fact that two young girls had not only been able to see fairies, which others had done, but had actually for the first time ever been able to materialise them at a density sufficient for their images to be recorded on a photographic plate, meant that it was possible that the next cycle of evolution was underway.

Output: What are the full names of the girls who had taken the photographs that Polly Wright showed at the meeting?


Input: Consider Input: Passage: The Avenue Range Station massacre was the murder of a group of Aboriginal Australians by white settlers during the Australian frontier wars. It occurred in about September 1848 at Avenue Range, a sheep station in the southeast of the Colony of South Australia.
Information is scarce about the basic facts of the massacre, including the exact date and number of victims. A contemporary account of the massacre listed nine victims – three women, two teenage girls, three infants, and an "old man blind and infirm". Another account published by Christina Smith in 1880 gave the number of victims as eleven, and specified that they belonged to the Tanganekald people. Pastoralist James Brown and his overseer, a man named Eastwood, were suspected of committing the murders in retaliation for attacks on Brown's sheep.
In January 1849, reports of the massacre reached Matthew Moorhouse, the Protector of Aborigines. He visited the district to investigate the claims, and based on his enquiries Brown was charged with the murders in March 1849. Proceedings against Brown began in June 1849 and continued in the Supreme Court of South Australia for several months, but were eventually abandoned. Some key witnesses, including Eastwood, either fled the colony or refused to cooperate with the investigation. There were also significant restrictions on the use of evidence given by Aboriginal witnesses, especially where a verdict could involve capital punishment. These legal hurdles and settler solidarity ensured the case did not go to trial, although the magistrate who committed him for trial told a friend that there was "little question of the butchery or the butcher".
Although the details of the case were known for decades after the murders, distortions of the massacre eventually appeared in print and were embellished by local white and Aboriginal historians. Two key aspects of these later accounts were that Brown poisoned rather than shot the victims, and that he had undertaken an epic horse ride to Adelaide to establish an alibi. Historians Robert Foster, Rick Hosking and Amanda Nettelbeck contend that these "pioneer legend" alterations downplayed the seriousness of the crime.

Output: The details of the case were known for decades after what murders?


Input: Consider Input: Passage: Most historians describe the contacts between the Mongol Empire and the Western Europeans as a series of attempts, missed opportunities, and failed negotiations. Christopher Atwood, in the 2004 Encyclopedia of Mongolia and the Mongol Empire, summed up the relations between Western Europe and the Mongols: "Despite numerous envoys and the obvious logic of an alliance against mutual enemies, the papacy and the Crusaders never achieved the often-proposed alliance against Islam."A few other historians argue there was an actual alliance, but do not agree on the details: Jean Richard wrote that an alliance began around 1263. Reuven Amitai stated that the closest thing to actual Mongol-Frankish military coordination was when Prince Edward of England attempted to coordinate activities with Abaga in 1271. Amitai also mentioned the other attempts towards cooperation, but said, "In none of these episodes, however, can we speak of Mongols and troops from the Frankish West being on the Syrian mainland at the same time." Timothy May described the alliance as having its peak at the Council of Lyon in 1274, but that it began to unravel in 1275 with the death of Bohemond, and May too admitted that the forces never engaged in joint operations. Alain Demurger, in his own book The Last Templar, said that an alliance was not sealed until 1300.There also continues to be debate about whether or not an alliance would have been a wise idea, and whether the Crusaders at that point in history were even relevant to the Persian-Mongol conflict. The 20th-century historian Glenn Burger said, "The refusal of the Latin Christian states in the area to follow Hethum's example and adapt to changing conditions by allying themselves with the new Mongol empire must stand as one of the saddest of the many failures of Outremer." This was similar to the view of Steven Runciman, who argued, "Had the Mongol alliance been achieved and honestly implemented by the West, the existence of Outremer would almost certainly have been prolonged. The Mameluks would have been crippled if not destroyed; and the Ilkhanate of Persia would have survived as a power friendly to the Christians and the West". However, David Nicolle, describing the Mongols as "potential allies", said that early historians were writing from the benefit of hindsight, and that overall the major players were the Mamluks and the Mongols, with Christians just "pawns in a greater game.".


Output: Who did Jean Richard claim had an alliance around 1263?