In this task, you're expected to write answers to questions involving multiple references to the same entity. The answer to the question should be unambiguous and a phrase in the paragraph. Most questions can have only one correct answer.

[Q]: Passage: The boar was an important symbol in prehistoric Europe, where, according to the archaeologist Jennifer Foster, it was "venerated, eulogised, hunted and eaten ... for millennia, until its virtual extinction in recent historical time." Anglo-Saxon boar symbols follow a thousand years of similar iconography, coming after La Tene examples in the fourth century BC, Gaulish specimens three centuries later, and Roman boars in the fourth century AD. They likely represent a fused tradition of European and Mediterranean cultures. The boar is said to have been sacred to a mother goddess figure among linguistically Celtic communities in Iron Age Europe, while the Roman historian Tacitus, writing around the first century AD, suggested that the Baltic Aesti wore boar symbols in battle to invoke her protection.Boar-crested helmets are depicted on the turn-of-the-millennium Gundestrup cauldron, discovered in Denmark, and on a Torslunda plate from Sweden, made some 500 years later. Though the Romans also included the boar in their stable of symbolsfour legions, including the twentieth, adopted it as their emblemit was only one among many. The boar nonetheless persisted in continental Germanic tradition during the nearly 400 years of Roman rule in Britain, such as in association with the Scandinavian gods Freyja and Freyr. Its return to prominence in the Anglo-Saxon period, as represented by the boars from Benty Grange, Wollaston, Guilden Morden, and Horncastle, may therefore suggest the post-Roman reintroduction of a Germanic tradition from Europe, rather than the continuation of a tradition in Britain through 400 years of Roman rule. Whatever its precise symbolism, the Anglo-Saxon boar appears to have been associated with protection; the Beowulf poet makes this clear, writing that boar symbols on helmets kept watch over the warriors wearing them.
Question: What is the precise name of that which likely represents a fused tradition of European and Mediterranean cultures?
[A]: Anglo-Saxon boar symbols.

[Q]: Passage: In mid-1917 nine-year-old Frances Griffiths and her motherboth newly arrived in the UK from South Africawere 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.
Question: What is the first name of the friend that the little girl who took a picture with four fairies?
[A]: Johanna.

[Q]: Passage: Monument 6 is a zoomorph sculpture discovered during the construction of the road that passes the site. It was moved to the Museo Nacional de Arqueologia y Etnologia in Guatemala City. The sculpture is just over 1 metre (39 in) in height and is 1.5 metres (59 in) wide. It is a boulder carved into the form of an animal head, probably that of a toad, and is likely to date to the Late Preclassic.Monument 7 is a damaged sculpture in the form of a giant head. It stands 0.58 metres (23 in) and was found in the first half of the 20th century on the site of the electricity generator of the Santa Margarita plantation and moved close to the administration office. The sculpture has a large, flat face with prominent eyebrows. Its style is very similar to that of a monument found at Kaminaljuyu in the highlands.Monument 8 is found on the west side of Structure 12. It is a zoomorphic sculpture of a monster with feline characteristics disgorging a small anthropomorphic figure from its mouth.Monument 9 is a local style sculpture representing an owl.Monument 10 is another monument that was moved from its original location; it was moved to the estate of the Santa Margarita plantation and the place where it was originally found is unknown. It is about 0.5 metres (20 in) high and 0.4 metres (16 in) wide. This is a damaged sculpture representing a kneeling captive with the arms tied.
Monument 66 is a local style sculpture of a crocodilian head that may date to the Middle Preclassic. It is located to the west of Structure 12.Monument 67 is a badly eroded Olmec-style sculpture showing a figure emerging from the mouth of a jaguar, with one hand raised and gripping a staff. Traces of a helmet are visible. It is located to the west of Structure 12 and dates to the Middle Preclassic.Monument 68 is a local style sculpture of a toad located on the west side of Structure 12. It is believed to date to the Middle Preclassic.Monument 69 is a potbelly monument dating to the Late Preclassic.Monument 70 is a local style sculpture of a frog or toad.Monument 93 is a rough Olmec-style sculpture dating from the Middle Preclassic. It represents a seated anthropomorphic jaguar with a human head.Monument 99 is a colossal head in potbelly style, dating to the Late Preclassic.Monument 100, Monument 107 and Monument 109 are small potbelly monuments dating to the Late Preclassic. They are all near the access stairway to Terrace 3 in the Central Group.
Question: How many inches tall is Monument 6?
[A]:
39.