OpenLLM-France/wikimedia huggingface dataset:
# A Calamitous Elopement

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Cast and Crew :
| Cast ||
| Role | Actor |
| | Harry Solter |
| | Linda Arvidson |
| | Charles Inslee |
| | George M. Gebhardt |
| | D. W. Griffith |
| | Robert Harron |
| | Florence Lawrence |
| | John R. Cumpson |
| Crew ||
| Production company | Biograph Company |
| Director | D. W. Griffith (d. 1948) |
| Screenwriter | D. W. Griffith |
| Cinematographer | Billy Bitzer (d. 1944), Arthur Marvin (d. 1911) |
| Based on available information, the latest crew member that is relevant to international copyright laws died in 1948, meaning that this film may be in the public domain in countries and jurisdictions with 75 years p.m.a. or less, as well as in the United States. ||
A CALAMITOUS ELOPEMENT
COPYRIGHT, 1908, BY Biograph Company NEW YORK
This work is in the public domain in the United States because it was published before January 1, 1929.
The longest-living author of this work died in 1948, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 75 years or less. This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
Public domainPublic domainfalsefalse
# A Call to the Unconverted to Turn and Live

A CALL to the UNCONVERTED TO TURN and LIVE;
And accept of MERCY, while MERCY may be had; as ever they will find MERCY, in the Day of their EXTREMITY from the Living God.
By the late Reverend and Pious Mr. Richard Baxter
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# A Call to Arms (Timrod)

Ho! woodsmen of the mountain side!  Ho! dwellers in the vales! Ho! ye who by the chafing tide  Have roughened in the gales! Leave barn and byre, leave kin and cot,  Lay by the bloodless spade; Let desk, and case, and counter rot,  And burn your books of trade.
The despot roves your fairest lands;  And till he flies or fears, Your fields must grow but armed bands,  Your sheaves be sheaves of spears! Give up to mildew and to rust  The useless tools of gain; And feed your country's sacred dust  With floods of crimson rain!
Come, with the weapons at your call --  With musket, pike, or knife; He wields the deadliest blade of all  Who lightest holds his life. The arm that drives its unbought blows  With all a patriot's scorn, Might brain a tyrant with a rose,  Or stab him with a thorn.
Does any falter? let him turn  To some brave maiden's eyes, And catch the holy fires that burn  In those sublunar skies. Oh! could you like your women feel,  And in their spirit march, A day might see your lines of steel  Beneath the victor's arch.
What hope, O God! would not grow warm  When thoughts like these give cheer? The Lily calmly braves the storm,  And shall the Palm-tree fear? No! rather let its branches court  The rack that sweeps the plain; And from the Lily's regal port  Learn how to breast the strain!
Ho! woodsmen of the mountain side!  Ho! dwellers in the vales! Ho! ye who by the roaring tide  Have roughened in the gales! Come! flocking gayly to the fight,  From forest, hill, and lake; We battle for our Country's right,  And for the Lily's sake!
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# A Critical Exposition of the Popular 'Jihád'/Appendix B/26

[Sidenote: Other conjectures.]
26. Many have been the conjectures as to what did Mohammad hide in his mind. There is one by Katáda already explained. Another is this, that he knew Zeid would divorce her, but concealing this in his mind, he interdicted Zeid from doing so. A third conjecture is this, that he concealed in his mind that if Zeid, contrary to his (Mohammad's) advice, were to divorce her (Zeinab), he (Mohammad) would marry her. These conjectures are all far-fetched and arbitrary, but it appears more probable that the social inharmony and domestic disturbances between Zeid and Zeinab, and their resolve of separation, were withheld from the public by Mohammad, fearing the scandal it might give rise to among his enemies. This is the only secret referred to in the verse so often cited.
# A Critical Exposition of the Popular 'Jihád'/Appendix B/7

[Sidenote: Concubinage.]
7. The Koran has never allowed concubinage with female captives. And after the abolition of future slavery enjoined in the Koran, there is no good in discussing the subject of concubinage, which depends on the legality or otherwise of slavery. The Koran had taken early measures for preventing the evil directly and indirectly, positively and negatively. In the first place, it recognizes marriage as the only legal condition of the union of both sexes. Marriage was also enjoined with the existing female slaves. (Vide Sura IV, 3, 29; and XXIV, 32, 33.) The prevention of concubinage is set forth in plain terms in Sura V, 7. The verses run thus:—
    3. "And if ye are apprehensive that ye shall not deal fairly with orphans, then of other women who seem good in your eyes marry, but two or three or four, and if ye still fear that ye shall not act equitably, then (marry) one only; or (marry) the slaves whom ye have acquired. This will be more proper that ye may not have numerous families or households. And give women their dowry as a free gift; but if of their own free will they kindly give up aught thereof to you, then enjoy it as convenient and profitable."
    29. "And whoever of you is not rich enough to marry free-believing women, then let him marry such of your believing maidens as have fallen into your hands as slaves. God well knoweth your faith. Ye are sprung, the one from the other. Marry them then with the leave of their masters, and give them a fair dower; but let them be chaste and free from fornication, and not entertainers of lovers."—Sura IV.
    32. "And marry those among you who are single, and your good servants and your handmaidens. If they are poor, God of his bounty will enrich them. And God is all-bounteous, knowing. And let those who cannot find a match live in continence till God of his bounty shall enrich them."
    33. "And to those of your slaves who desire a deed of manumission, execute it for them, if ye know good in them, and give them a portion of the wealth of God which He hath given you."—Sura XXIV. "And you are permitted to marry virtuous women, who are believers, and virtuous women of those who have been given the Scriptures before you, when you have provided them their portions, living chastely with them without fornication, and not taking concubines."—Sura V.
The 28th verse of the fourth Sura does by no means sanction concubinage. It has nothing to do with it. It only treats of marriage. It, together with its preceding verse, points out whom we can marry and whom not. Its next verse interdicts concubinage when it enjoins marriage with the then existing slaves.
# A Critical Exposition of the Popular 'Jihád'/Appendix C

Appendix C.
The references to the particular events and circumstances relating to the defensive wars mentioned in the Koran, quoted and referred by me in this work, may be classified as follows:—
I.—The Persecutions of the Koreish at Mecca (B.H. 10-1).
    Sura xvi, 43, 44, 111.
    Sura ii, 210, 214, 215.
    Sura iii, 194.
    Sura iv, 97, 99, 100.
    Sura xxii, 57.
    Sura lx, 8, 9.
    Sura xlvii, 14.
    Sura xlviii, 25.
    Sura ix, 40, 48, 95.
II.—The Aggressions of the Koreish at Medina, as well as those of the Inhabitants thereof (A.H. 10).
    Sura ii, 214; Sura viii, 72; Sura ix, 13, 48, 72.
III. The Wars of Defence against the Koreish and the Arabs, &c., with several References to their Aggressions (A.H. 1-8).
    Sura xxii, 39-42.
    Sura ii, 186-189, 214, 215, 245, 247, 252.
    Sura iv, 76-78, 86, 91, 93.
    Sura viii, 19, 39-41, 58-66, 73, 74.
    Sura ix, 10, 13.
IV.—The Various Battles, &c.
    (1) The Battle of Badr (A.H. 2).
       Sura iii, 11, 119;
       Sura viii, 5-19, 39-52, 66-72;
       Sura xlvii, 4, 15.
    (2) The Battle of Ohad (A.H. 3).
       Sura iii, 117-122;
       134-154;
       159-162.
    (3) The Second Battle of Badr (A.H. 4), and The Expulsion of the Bani Nazeer (A.H. 4).
       Sura iii, 167; and
       Sura lix, 2-14.
    (4) The Battle of Ahzáb (A.H. 5).
       Sura xxxiii, 9-25.
    (5) The Jews, Bani Koreiza, &c. (A.H. 5).
       Sura viii, 58-66;
       Sura xxxiii, 26-27.
    (6) The pilgrimic Expedition to Hodeibia (A.H. 6).
       Sura xlviii, 1-3, 10, 11, 24, 25;
       Sura lx.
    (7) The Expedition to Khyber (A.H. 7).
       Sura xlviii, 17, 20-22.
    (8) The breach of the truce of Hodeibia by the Koreish (A.H. 8).
       (a) Before the Conquest of Mecca.
          Sura ix, 1-15.
       (b) After the Conquest of Mecca,
          Sura ix, 16-24.
    (9) The Battle of Honain (A.H. 8).
       Sura ix, 25-27.
    (10) After the Battle of Honain (A.H. 9).
       Sura ix, 28.
    (11) The Expedition to Tabuk against the Christians (Romans) and their Jewish Allies (A.H. 9).
       (a) Exhortation to go to war in defence.
          Sura ix, 29-41, 124.
       (b) Backwardness reproached.
          42-52, 56-57, 82-90.
       (c) Exhortations for contribution.
          53-55, 58-60, 81.
       (d) The disaffected chided.
          65-76, 121, 122, 125-130.
       (e) The Bedouins reprobated.
          91-102.
       (f) The penitents forgiven.
          103-107, 118.
THE END.
# A Critical Exposition of the Popular 'Jihád'/Chapter 1

ALL THE WARS OF MOHAMMAD WERE DEFENSIVE.
I.—The Persecution.
* 1. The early persecution of Moslems by the people of Mecca
* 2. Notices of the persecutions in the Koran
* 3. Insults suffered by Mohammad
* 4. Historical summary of the persecutions
* 5. The Hegira, or the expulsion of the Moslems from Mecca
* 6. The persecution of the Moslems by the Koreish after their flight from Mecca
# A Critical Exposition of the Popular 'Jihád'/Appendix B/5

[Sidenote: Rihána.]
5. Rihána, a woman of the captives of Koreiza, is said by Sir W. Muir to have been taken by Mohammad "for his concubine." He always confounds prisoners with slaves, and female captives as well as slaves with concubines. There are several conflicting and contradictory traditions regarding Rihána. Mohammad bin Sád Kátib Wakidi has related various traditions from Omar-bin-al Hakam, Mohammad bin Káb, and from other various sources that Mohammad had married Rihána. The Kátib says "this tradition is held by learned men. But he has also heard some one relating that she was his concubine." But Sir W. Muir chooses the latter uncertain and unauthentic traditions. He writes in a footnote:—
    "She is represented as saying, when he offered her marriage and the same privileges as his other wives: 'Nay, O Prophet! But let me remain as thy slave; this will be easier both for me and for thee.'"
Even if this tradition be a genuine one, he is not authorized in his remarks in the text, where he says—
    "He invited her to be his wife, but she declined; and chose to remain (as indeed, having refused marriage, she had no alternative) his slave or concubine."
She was neither enslaved, nor made a concubine. It is to be regretted that the writer of the "Life of Mahomet" most absurdly confounds slavery and concubinage.

## Footnotes

* ↑ Vide The Biographical Dictionary of Persons who knew Mohammad, by Ibn Hajar. In Biblotheca Indica. A collection of oriental Series, published by the Asiatic Society, Bengal, No. 215, Vol. IV. Fasciculus 7, Calcutta, 1866; Art. Rehana, No. 444.
* ↑ The Life of Mahomet, Vol. III, page 278.
# A Critical Exposition of the Popular 'Jihád'/Appendix B/6

[Sidenote: Omar, the second Khalif, liberated all the Arab slaves.]
6. During the sovereignty of Omar, the second Khalif, in accordance with the injunctions of Mohammad to abolish slavery, all the existing Arab slaves were set free. It will appear that the wishes of Mohammad to that effect were but partially carried out. In ages that succeeded the death of Mohammad, they were altogether lost sight of, and even Arabs were allowed to be enslaved by the later jurists. Sir W. Muir, in his latest work, entitled "The Annals of the Early Caliphate," says:—
    "Yet great numbers of the Arabs themselves were slaves, taken prisoner during the apostasy, or in the previous intertribal warfare, and held in captivity by their fellow-countrymen. Omar felt the inconsistency. It was not fit that any of the noble race should remain in bondage. When, therefore, he succeeded to the Caliphate, he decreed: 'The Lord,' he said, 'hath given to us of Arab blood the victory, and great conquests without. It is not meet that any one of us, taken in the days of Ignorance, or in the wars against the apostate tribes, should be holden in slavery.' All slaves of the Arab descent were accordingly ransomed, excepting only such bondmaids as had borne their masters' children. Men who had lost wives or children now set out in search, if haply they might find and claim them. Strange tales are told of some of the disconsolate journeys. Ashàth recovered two of his wives taken captive in Nojeir. But some of the women who had been carried prisoners to Medîna preferred remaining with their captors."
Even this speech of Omar shows that no one was enslaved during the wars of Mohammad, as he only refers to the captives of the days of Ignorance before the Prophet, and those taken in wars against the apostate tribes after him having been enslaved.

## Footnotes

* ↑ "The days of Ignorance, that is, the period preceding Islam."
* ↑ "Two such are named by Tabari, I, page 248." "A light ransom was fixed for each Arab slave—seven camels and six young ones. In the case of some tribes which had suffered most severely (as the Beni Hanifa, the Beni Kinda, and the people of Omán discomfited at Dabá) even this was remitted." Annals of Early Caliphate. By Sir W. Muir, K.C.S.I., LL.D., D.C.L., London, 1883, pp. 63, 64.
# A Critical Exposition of the Popular 'Jihád'/Appendix B/8

[Sidenote: Maria the Coptic.]
8. I will here take the opportunity of noticing Maria the Coptic, who is alleged to have been a concubine-slave of Mohammad, although she does not come under the category of prisoners made slaves. According to Sir W. Muir, the Roman Governor of Egypt had written to Mohammad:—"I send for thine acceptance two damsels, highly esteemed among the Copts." The writer converts them at once into "two slave-girls," and remarks, "a strange present, however, for a Christian Governor to make." She was neither a captive, nor a slave, nor was she described as such in the Governor's letter. I am at a loss to know why or how she has been treated by the biographers of the Prophet as a slave or a concubine.
(1) I have great doubts regarding the truth of the story that Mokowkas the Governor had sent two maids to Mohammad, and taking it for granted they were so sent, that one of them was the alleged Maria; (2) it is not a fact that she was a slave; (3) nor a concubine-slave of the Prophet; (4) nor she as such bore a son to him; (5) and lastly, the notorious scandal about her much talked of by European writers is a mere calumny and a false story.
It will be a very tedious and irksome task to copy the various traditions bearing on the above subjects and to discuss their authenticity, and criticise their genuineness, on the principles of the technicalities peculiar to the Science of Traditions, as well as on the basis of scientific and rational criticism. Therefore I will notice only briefly each of the above subjects.

## Footnotes

* ↑ Muir's Life of Mahomet, Vol. IV, page 56.
* ↑ Ibid, page 57, footnote.
# A Critical Exposition of the Popular 'Jihád'/Appendix B/9

[Sidenote: Dispatch to Mokowkas.]
9. (1) That Mohammad had sent a dispatch to Mokowkas, the Roman Governor of Egypt, and that in reply he had sent Maria the Coptic maid, together with other presents, to Mohammad, is not to be found in the traditions collected by the best critics of Mohammadan traditions like Bokhari and Muslim, who had sifted the whole incoherent mass of genuine and apocryphal traditions regarding the Prophet, and had picked up but a very small portion of them which they thought to be relatively genuine. We can fairly conclude that such a tradition, which is related by other non-critics and story-tellers, who have indiscriminately narrated every tradition—whether genuine or apocryphal—like Wákidi and Ibn Sád, was surely rejected by these Imams (Doctors in the Science of Tradition) as having not the least possibility of its genuineness. Even Ibn Ishak (died 150), Hisham-bin-Abdul Malik (died 213 A.H.), and Abul Mo'tamar Soleiman (died 143 A.H.) have not inserted the portion of the tradition of Maria the Coptic maid being sent by the Egyptian Governor to Mohammad. The tradition narrated by Ibn Sád—(1) through Wákidi and Abd-ul-Hamíd from Jáfar, (2) and Abdullah bin Abdur Rahmán bin Abi Sásáta—is undoubtedly apocryphal, Wákidi and Abd-ul-Hamíd are of impeached integrity, or no authority at all. Ibn Khallikan, in his Biographical Dictionary, translated by Slane, writes regarding Wákidi:—"The Traditions received from him are considered of feeble authority, and doubts have been expressed on the subject of his (veracity.)" Ibn Hajar Askalání writes regarding Wákidi in his Takrib, that "he has been struck off as an authority (literally left out), notwithstanding his vast knowledge." Zahabi's opinion of Wákidi in Mizán-al-Etedal is that Ahmed bin Hanbal said "he was the greatest liar." Bokhari and Abú Hátim say he is struck off (or left out as an authority).
Regarding Abd-ul-Hamíd, Zahabi writes that Abu Hátim said he is not quoted as an authority, and Sofián said he was a weak authority.
Jáfar and Abdullah bin Abdur Rahmán bin Abi Sásáta are of the middle period in the Tabaeen's class, and do not quote their authority on the subject.

## Footnotes

* ↑ Vide Hishamee, page 972.
* ↑ Ibid, page 971.
* ↑ Vide Takrib by Ibn Hajar.
* ↑ Vide History of Muhammad's Campaigns by Wákidi; edited by Von Kremer, Calcutta, 1856, from p. 360 to the end.
* ↑ Vol. III, page 62.
# A Chinese and English vocabulary, in the Tie-chiu dialect/Náng
### Náng.
#### 人$^{-1}$

    A man; human being, male or female; an individual.
# A Chinese and English vocabulary, in the Tie-chiu dialect/No
### No.
#### 奴$^{-1}$

    A slave.

#### 伮$^{-1}$

    Great strength; murderous strength; desperate attack.

#### 努$^{-1}$

    Exertion of strength; strenous effort.

#### 呶$^{-1}$

    Outcry; vociferation; clamor.
# A Chinese and English vocabulary, in the Tie-chiu dialect/Ná
### Ná.
#### 籃$^{-1}$

    A large basket.

#### 那$^2$

    That; there.

#### 拏$^2$拿$^2$

    To take hold of; seize; apprehend; receive.

#### 欖$^2$

    An olive fruit or tree.
# A Chinese and English vocabulary, in the Tie-chiu dialect/Nut
### Nut.
#### 喏$^{-4}$訥$^{-4}$

    To stammer; slow of speech.
# A Chinese and English vocabulary, in the Tie-chiu dialect/Nuan
### Nuan.
#### 暖$^2$

    Warm; temperate; mild; soft; bland.

#### 煖$^2$

    Warmth of fire; warm.
# A Chinese and English vocabulary, in the Tie-chiu dialect/Nui
### Nui.
#### 耒$^{-3}$

    A plough-handle; a plough.
# A Chinese and English vocabulary, in the Tie-chiu dialect/Nó
### Nó.
#### 孥$^{-1}$帑$^{-1}$

    Children and grand-children; delicate; a storehouse.

#### 駑$^{-1}$

    An ugly old horse; a carriage horse. ​

#### 懦$^{-1}$

    Weak; timorous; fearful; apprehensive.

#### 儺$^{-1}$

    To drive away demons by certain rites; abundant; delicate.

#### 耨$^{-1}$

    A hoe for rooting up weeds; to clear away weeds.

#### 娜$^2$

    Easy; leisurely; elegant; beautiful.

#### 挪$^2$

    To rub with the hand; to change from one use to another.

#### 挼$^2$

    To rub between both hands.

#### 二$^{-3}$

    Two.

#### 怒$^{3-}$

    Anger; displeasure; to be angry with.
# A Chinese and English vocabulary, in the Tie-chiu dialect/Noi
### Noi.
#### 蓮$^{-1}$

    A water lily.
# A Chinese and English vocabulary, in the Tie-chiu dialect/Náp
### Náp.
#### 納$^{-4}$

    To present or offer to; to receive; accept.

#### 喏$^{-4}$諾$^{-4}$

    A tone of approbation, assent or promising; to answer.
# A Chinese and English vocabulary, in the Tie-chiu dialect/Nue
### Nue.
#### 餒$^2$

    Hunger; famine; putrid fish or flesh.
# A Critical Exposition of the Popular 'Jihád'/Chapter 9

IX.—The alleged Assassinations.
* 44. Instances of the alleged assassinations cited
* 45. Mr. Stanley Poole quoted
* 46. Asma-bint Marwan
* 47. The story deserves not our belief
* 48. Abu Afak
* 49. Kab, son of Ashraf
* 50. Mohammad could never have had any share in Kab's murder
* 51. Sofian bin Khalid
* 52. Justification of Sofian's alleged murder
* 53. Abu Rafe
* 54. Oseir bin Zarim
* 55. The intended assassination of Abu Sofian
* 56. Irving and Muir quoted; concluding remarks
# A Critical Exposition of the Popular 'Jihád'/Chapter 6/39

[Sidenote: 39. The object of Mohammad's wars.]
"Slay the unbelievers wherever ye find them" was never the watchword of Islam. It was only said in self-preservation and war of defence, and concerned only those who had taken up arms against the Moslems.
The verses—Suras II, 189; and VIII, 40—have been quoted above in paras. 17 and 37 (pp. 18, 21, 44 and 45), and they fully show by their context and scope that they only enjoined war against the Meccans, who used to come to war upon the Moslems. The object of making war is precisely set forth in these verses, and appears to mean that civil feuds and persecutions be at an end. But Sir W. Muir wrongly translates "Fitnah" as opposition. He himself has translated the meaning of the word in question as persecution, in Vol. II, p. 147, foot-note; in translating the tenth verse of the Sura LXXXV he writes: "Verily, they who persecute the believers, male and female, and repent themselves not." The original word there is "Fatanoo", from Fitnah. I do not know why he should put a twofold version on the same word occurring in the same book. (Suras II, 187; VIII, 40.)

## Footnotes

* ↑ The past tense, third person plural, of the infinitive fitnah.
# A Critical Exposition of the Popular 'Jihád'/Chapter 8

VIII.—The alleged Interceptions of the Koreish Caravans.
* 41. The nine alleged interceptions of the Koreish caravans
* 42. The interceptions were impossible under the circumstances in which Mohammad was placed
* 43. The interceptions, if occurred, were justified by way of reprisal
# A Critical Exposition of the Popular 'Jihád'/Chapter 9/44

[Sidenote: 44. Instances of alleged assassinations cited.]
There were certain executions of culprits who had perpetrated the crime of high treason against the Moslem Commonwealth. These executions, and certain other cases of murders not grounded on any credible evidences, are narrated by European biographers of Mohammad as assassinations committed through the countenance and connivance which he lent them. They were about five or six in number, and they are styled assassinations from there being no trials of the prisoners by a judge and a jury, nor by any systematic court-martial. The punishment of death was inflicted upon the persons condemned, either from private enmity or for the unpardonable offence of high treason against the State, but it cannot be said, as I will hereafter show, that these so-called cases of assassinations had received the high sanction of Mohammad, or they were brought about at his direct instigation and assent for their commission. The alleged instances are as follows:—
    1. Asma-bint Marwán.
    2. Abú Afak.
    3. Káb-ibn Ashraf.
    4. Sofian-ibn Khalid.
    5. Abú Ráfe.
    6. Oseir-ibu Zárim.
    7. The attempted assassination of Abú Sofian.