OpenLLM-France/wikimedia huggingface dataset:
# 1911 Encyclopædia Britannica/Scope

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​SCOPE (through Ital. scopo, aim, purpose, intent, from Gr. σκοπός, mark to shoot at, aim, σκοπεῖν, to see, whence the termination in telescope, microscope, &c.), properly that which is aimed at, purpose, intention; hence outlook, view, range of observation or action; more generally, the sphere or field over which an activity extends, room or opportunity for play or action.
# 1911 Encyclopædia Britannica/Scordisci

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​SCORDISCI, in ancient geography, a Celtic tribe inhabiting the southern part of lower Pannonia between the Savus, Dravus and Danuvius. Some Roman authorities consider them a Thracian stock, because of their admixture with an older Thraco-Illyrian population. As early as 175 B.C. they came into collision with the Romans by assisting Perseus, king of Macedonia; and after Macedonia became a Roman province they were for many years engaged in hostilities with them. In 135 they were defeated by M. Cosconius in Thrace (Livy, epit. 56); in 118, according to a memorial stone discovered near Thessalonica (W. Dittenberger, Sylloge inscriptionum Graecarum, i. No. 247, 1883 edition), Sextus Pompeius, probably the grandfather of the triumvir, was slain fighting against them near Stobi. In 114 they surprised and destroyed the army of Gaius Porcius Cato in the Servian mountains, but were defeated by Q. Minucius Rufus in 107. Nevertheless, they still from time to time gave trouble to the Roman governors of Macedonia, whose territory they invaded in combination with the Maedi and Dardani. They even advanced as far as Delphi and plundered the temple; but Lucius Cornelius Scipio Asiaticus finally overcame them in 88 and drove them across the Danube. In Strabo's time they had been expelled from the valley of the Danube by the Dacians (Strabo vii. pp. 293, 313).
See Mommsen, Hist. of Rome (Eng. trans.), bk. iv. ch. 5, who puts the final conquest of the Scordisci by the Romans not later than 91. Also H. Pomtow, “ Die drei Brände des Tempels zu Delphi " in Rheinisches Museum, li. p. 369 (1896); A. Holder, Altceltischer Sprachschatz, ii. (1904).
# 1911 Encyclopædia Britannica/Scoria

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​SCORIA (Lat. scoria, slag), in geology, a name applied to lava when moderately vesicular and having a structure like that of a clinker. Ejected masses of scoriaceous lava are often called “cinders,” a term conveniently used for all lumps of vesicular lava (see Volcano).
# 1911 Encyclopædia Britannica/Scorpio

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​SCORPIO ("the Scorpion"), in astronomy, the 8th sign of the zodiac (q.v.), denoted by the symbol ♏︎. It is also a constellation, mentioned by Eudoxus (4th century B.C.) and Aratus (3rd century B.C.), and catalogued by Ptolemy (24 stars), Tycho Brahe (10), Hevelius (20). The Greeks fabled that Orion having boasted to Diana and Latona that he would kill every animal on the earth, these goddesses sent a poisonous reptile—a scorpion—which stung him so that he died. Jupiter raised the scorpion to heaven, and afterwards, at Diana's request, did the same for Orion. The chief star in this constellation α Scorpii or Antares, a reddish star of the first magnitude, accompanied by a green companion of the seventh magnitude. μ Scorpii is a spectroscopic binary; T Nova Scorpii is a “new” star discovered in 1860 by G. F. Auwers in the cluster Messier 80.
# 1911 Encyclopædia Britannica/Scone (cake)

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​SCONE, the Scots name of a species of cake made of wheat or barley meal and baked on a griddle. The cakes are round and are usually cut into four pieces, thus giving the familiar shape of a wedge with circular edge. The broad lowland bonnet was called a “ scone ” or “ scone-cap ” from its shape. The word appears to have been a shortened form of a Low Ger. Schonbrot, i.e. fine bread, explained in the Bremen Glossary (1771), quoted in the New English Dictionary, as a sort of white loaf with two acute and two obtuse angles. The Hamburg dialect word schönroggen, fine rye, was adopted into Swedish and Icelandic in the sense of biscuit.
# 1911 Encyclopædia Britannica/Scone (village)

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​SCONE (pron. Skoon; Gaelic, skene, “a cutting”), a parish of Perthshire, Scotland, containing Old Scone, the site of an historic abbey and palace, and New Scone, a modern village (pop. 1585), 2 m. N. of Perth, near the left bank of the Tay. Pop. of parish (1901) 2362. It became the capital of Pictavia, the kingdom of northern Picts, in succession to Forteviot. Parliaments occasionally assembled on the Moot Hill, where the first national council of which we possess records was held (906). The Moot Hill was known also as the Hill of Belief from the fact that here the Pictish king promulgated the edict regulating the Christian church. The abbey was founded in 1115 by Alexander I., but long before this date Scone had been a centre of ecclesiastical activity and the seat of a monastery. Kenneth ​is alleged to have brought the Stone of Destiny, on which the Celtic kings were crowned, from Dunstaffnage Castle on Loch Etive, and to have deposited it in Scone, whence it was conveyed to Westminster Abbey (where it lies beneath the Coronation Chair) by Edward I. in 1296. Most of the Scottish kings were crowned at Scone, the last function being held on the 1st of January 1651, when Charles II. received the crown. Apparently there was never any royal residence in the town, owing to the proximity of Perth. Probably the ancient House of Scone, which stood near the abbey, provided the kings with temporary accommodation. Both the abbey and the house were burned down by the Reformers in 1559, and next year the estates were granted to the Ruthvens. On the attainder of the family after the Gowrie conspiracy in 1600, the land passed to Sir David Murray of the Tullibardine line, who became 1st viscount Stormont (1621) and was the ancestor of the earl of Mansfield, to whom the existing house belongs. Sir David completed in 1606 the palace which the earl of Gowrie had begun. The 5th viscount—father of the 1st earl of Mansfield, the lord chief justice of England (b. at Scone 1705)—entertained the Old Pretender for three weeks in 1716, and his son received Prince Charles Edward in 1746. The present palace, which dates from 1803, stands in a beautiful park. It contains several historic relics, the most interesting being a bed adorned with embroidery worked by Mary Queen of Scots during her imprisonment in Lochleven Castle. The gallery in which Charles II. was crowned, a hall 160 ft. long, has been included in the palace. Two hundred yards east of the mansion is an ancient gateway, supposed to have led to the old House of Scone, and near it stands the cross of Scone, removed hither from its original site in the town.
# A Critical Exposition of the Popular 'Jihád'/Appendix B/22

[Sidenote: A wrong translation of Sir W. Muir.]
22. In the next verse—"There is no offence chargeable to the Prophet in that which God hath enjoined upon him"—he wrongly translates Faraza as enjoined, and thus conveys an idea of a divine command. Faraza means he made (a thing) lawful or allowable. [See Lane's Arabic Dictionary, Bk. I, Pt. VI, page 2373.] In giving the above meaning Mr. Lane quotes this very verse. Such unions were made lawful not only to Mohammad, but for all the Moslems, and there was nothing partaking of a special prerogative for him. No special sanction is conveyed by these verses. No special revelation from on high was brought forward to secure his own object or to give him an exceptional privilege. It was merely said that no blame attached to the Prophet for doing what was lawful.
The word "Amr," translated "command" and "behest," in XXXIII, 37 and 38, by Sir W. Muir and others, in fact means here and in other similar passage (XIX, 21; IV, 50; XI, 76; and VIII, 43, 46),—God's foreknowledge of future contingencies and not a legal command. The same is the case with the word "Qadr" in XXXIII, 38, as well as in XV, 60, and LXXIII, 20, which means God's prescience and not a predestinated decree.

## Footnotes

* ↑ "(T.A.) he made [a thing] lawful, or allowable, to him (Jel in XXXIII, 38, and Kull in page 275 and T.A.) relating to a case into which a man has brought himself (Kull): this is said to be the meaning when the phrase occurs in the Kur:" An Arabic-English Lexicon, by Edward William Lane, page 2375.
# A Critical Exposition of the Popular 'Jihád'/Appendix B/17

[Sidenote: The story not accredited by the Koran.]
17. Sir W. Muir himself admits that the earliest biographers do not relate the story, but gives a false excuse for his not following their example. He writes:—
    "The biographers pass over the scene in decent silence, and I should gladly have followed their example, if the Coran itself had not accredited the facts, and stamped them with unavoidable notoriety."
The allegation is absurdly false, as everybody can satisfy himself by referring to the Koran, which does not contain the fictitious and spurious story.

## Footnotes

* ↑ The Life of Mahomet, Vol. IV, page 160.
# A Critical Exposition of the Popular 'Jihád'/Appendix B/19

[Sidenote: Zeinab's case.]
19. In conclusion, I will offer a few remarks in passing regarding Sir W. Muir's reference here to Zeinab's case. He writes:—
    "The charms of a second Zeinab were by accident discovered too fully before the Prophet's admiring gaze. She was the wife of Zeid, his adopted son and bosom friend; but he was unable to smother the flame she had kindled in his breast, and by divine command she was taken to his bed."
The story is from the beginning to end all untrue. Mohammad knew Zeinab from her infancy, she was his cousin; and he had himself arranged her marriage with Zeid. When Zeid divorced her, she was thirty-five years old, and possibly could have no charms to fascinate even a stranger. Had she been charming or fair to look upon, Zeid should not have separated himself from her. There is no historical authority for this, or for any other version of the story. The Koran, while treating the subject, has not the slightest reference to any of the stories afterwards made out to the effect that Mohammad had been to Zeid's house, and, having accidentally seen the beauty of Zeinab's figure through the half-opened door; or that the wind blew aside the curtain of Zeinab's chamber, and disclosed her in a scanty undress, was smitten by the sight.

## Footnotes

* ↑ The Life of Mahomet by Sir W. Muir, Vol. IV, page 310.
* ↑ Ibid, Vol. III, page 228, and footnote at pp. 229 and 230.
# A Critical Exposition of the Popular 'Jihád'/Appendix B/25

[Sidenote: Katádá's conjectural interpretation not warranted.]
25. All these silly fables, wild romances, and scandalous conjectures have their origin in Katáda's improper interpretation of these words, "and thou didst hide in thy mind what God would bring to light" (Sura XXXIII, 37). Katáda (died 117 A.H.) conjectured that the Prophet concealed his desire that Zeid should divorce Zeinab. But all other authors have found fault with Katáda in his surmise, which is not supported by any word in the text or by any contemporary evidence. This interpretation of Katáda is contradicted by the very words of Mohammad to Zeid in the same verse: "Keep thy wife to thyself and fear God."

## Footnotes

* ↑ Vide Abdur Razzák. Abd bin Hamíd, Ibn Jarír, Ibn-al-Monzar, Ibn Abi Hátim, and Tabráni's Collections of Traditions.
# A Critical Exposition of the Popular 'Jihád'/Appendix B/18

[Sidenote: The story when fabricated.]
18. The currency of the story did neither take place during the time of Mohammad, its proper age, nor during the lifetime of the companions. It was fabricated and imposed on some of the Tabaee of weak authority in the second century. There is no doubt that the whole story is a sheer fabrication from beginning to end.

## Footnotes

* ↑ Zeid bin Aslam (in Tabrani), who narrates the story, though he does not mention Maria, is a Tábaee (died A.H. 136), and does not quote his authority. Besides, his authority itself is impeached; vide Ibn Adi in his Kámal. Masrook (in Saeed bin Mansoor) only came to Medina long after Mohammad's death; therefore his narration, even if it be genuine, is not reliable. Zohak Ibn Muzahim (in Tabrani), also a Tábaee and of impeached authority, narrates it from Ibn Abbás, but he never heard any tradition from him, nor had he even seen him (vide Mzàn-ul-Etedal, by Zahabi, and Ansáb, by Sam-áni). His narration must be hence considered as apocryphal. The ascription of Ibn Omar's (died 73 A.H.) story, not strictly to the point, is untrustworthy. Abu Hurera's narration is also admitted as apocryphal; vide Dur-rul-mansoor, by Soyutí. All these traditions are noted by Soyutí in his Dur-rul-mansoor. The tradition by Nasáee (died 303 A.H.) from Anas (died 90 A.H.) regarding the affair of a slave is equally contradicted by the tradition from Ayesha, the widow of the Prophet, narrated by the traditionist Nasáee in the same place of his collection of traditions. This is the story of the honey. vide para. 16, ubi supra. Ayesha's tradition is more trustworthy than that of Anas. Hammád bin Salma, a narrator in the ascription of Anas, has been impeached owing to the confusion of his memory in the later days of his life (vide Tekreeb). Sabit, another link in the same chain, was a story-teller by profession (vide Zahabi's Tabakát,) and cannot be depended upon. And Nasáee himself has rejected the tradition ascribed to Anas, and is reported to have said that Ayesha's tradition has good ascription, while there is nothing valid in that regarding Maria; vide Kamálain's Annotations on Jelálain in loco.
# A Critical Exposition of the Popular 'Jihád'/Appendix B/23

[Sidenote: In Zeinab's case no exceptional privilege was secured.]
23. In conclusion, Sir W. Muir remarks:—
    "Our only matter of wonder is that the Revelations of Mahomet continued after this to be regarded by his people as inspired communications from the Almighty, when they were so palpably formed to secure his own objects, and pander even to his evil desires. We hear of no doubts or questionings, and we can only attribute the confiding and credulous spirit of his followers to the absolute ascendency of his powerful mind over all who came within its influence."
The verses 37 and 38 of the thirty-third Sura had not in any way "secured the objects of Mohammad, much less pandered to his evil desire." As his marriage with Zeinab had taken place long before they were published, they could not be said to confer any exceptional privilege upon him.

## Footnotes

* ↑ The Life of Mahomet, Vol. III, page 231.
# A Critical Exposition of the Popular 'Jihád'/Appendix B/21

[Sidenote: Sir W. Muir's conjectures not justified.]
21. Sir W. Muir has exceeded the limit he himself had marked out for a judicious historian of Mohammad when he abounds in his wild fancies, and observes—
    "Zeid went straightway to Mahomet, and declared his readiness to divorce Zeinab for him. This Mahomet declined: 'Keep thy wife to thyself,' he said, 'and fear God.' But Zeid could plainly see that these words proceeded from unwilling lips, and that the Prophet had still a longing eye for Zeinab."
Now this is a mere libellous surmise. He goes on still with his defamatory conjectures, and writes:—
    "Still the passion for Zeinab could not be smothered; it continued to burn within the heart of Mahomet, and at last bursting forth, scattered other considerations to the wind."
Mohammad never professed to have received a divine command to marry Zeinab. It was not necessary for him to have done so. The outcry raised by the Pagan Arabs was not because they suspected an intrigue on the Prophet's part to secure a divorce, but because they looked upon an adopted son in the light of a true son, and considered, therefore, the marriage with Zeinab, after her divorce from Zeid, as falling within the prohibited degrees. This adoptive affinity was already abolished in the Koran (Sura XXXIII, 4): "God hath not made your adopted sons as your own sons."
Sir W. Muir gravely mistakes in his remarks when he says:—
    "The marriage caused much obloquy, and to save his reputation, Mahomet had the impious effrontery to sanction it by special Revelation from on high, in which the Almighty is represented as formally recording a divine warrant for the union."
He quotes verse 36, Sura XXXIII. But he has himself admitted (Vol. III, page 229 footnote) "that this verse is rather in a recitative style of a past event," and not a divine command to marry Zeinab. The words "we joined thee in marriage unto her" in the verse do not mean a command for marriage. They simply mean that the marriage had taken place. The phrase "we joined thee in marriage unto her" is a mere form of expression. Almost all human actions are attributed to God in the Koran, and whatever occurs in the world by the ordinary course of nature, and by the free agency of men, is referred in the Koran to the immediate agency of God.

## Footnotes

* ↑ The Life of Mahomet by Sir W. Muir, page 228. The italics are mine.
* ↑ Muir's Life of Mahomet, Vol. III, page 229. The tradition quoted by Sir W. Muir in this page is apocryphal and technically Mursal.
* ↑ Ibid, p. 230.
# A Critical Exposition of the Popular 'Jihád'/Appendix B/20

[Sidenote: The story a spurious one.]
20. These stories, and I believe a few more varied accounts of the same, like those of the story of Maria the Coptic, were originally mere conjectures of supposed events that might have given rise to an expression in the Koran (Sura XXXIII, verse 37)—if not wilful misrepresentations of story-tellers and enemies of Islam—which the European writers represent in the garb of facts. The words of the Koran which have been the father of the story are:—
    "And when thou saidst to him unto whom God had shewn favour, and unto whom thou also hadst shewn favour, 'keep thy wife to thyself, and fear God,' and thou didst hide in thy mind what God would bring to light, and thou didst fear men; but more right it had been to fear God."
This shows Mohammad dissuaded Zeid from divorcing his wife, notwithstanding the great facility of divorce common at that time in Arabia.
Sir W. Muir is not justified in copying these stories from Tabari. They are not related by earliest biographers from any authentic and reliable source. He ought to have rejected them as spurious fabrications under historical criticism, as he rejects other traditions which are on a better footing of truth than these false and maliciously forged stories.
# 1911 Encyclopædia Britannica/Shahrud

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​SHAHRUD, the capital of the Shahrud-Bostam province of Persia, situated about 258 m. E. of Teheran, on the highroad thence to Meshed, at an altitude of 4460 ft., in 36° 25' N., 54° 59' E. It has a population of about 10,000, post and telegraph offices, and a transit trade between western Khorasan and Astarabad. Although capital of the province, it is not the residence of the governor, who prefers the more healthy Bostam, a small city with fine gardens and a mosque of the 14th century, lying 3 m. to the north-east.
# 1911 Encyclopædia Britannica/Shahpur

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​SHAHPUR, a town and district of British India, in Rawalpindi division of the Punjab. The town is near the left bank of the river Jhelum. Pop. (1901) 9386. The district of Shahpur has an area of 4840 sq. m. Its most important physical subdivisions are the Salt range in the north, the valleys of the Chenab and Jhelum, and the plains between those rivers and between the Jhelum and the Salt range. The characteristics of these two plains are widely different: the desert portion of the southern plain is termed the bar; the corresponding tract north of the Jhelum is known as the thal. The climate of the plains is hot and dry, but in the Salt range it is much cooler; the annual rainfall averages about 15 in. Tigers, leopards and wolves are found in the Salt range, while small game and antelope abound among the thick jungle of the bar. In 1901 the population was 524,259, showing an increase of 6% in the decade. The principal crops are wheat, millets, pulses and cotton. Irrigation is effected from government canals, and also from wells. The largest town and chief commercial centre is Bhera. The district is traversed by two branches of the North-Western railway.
Shahpur passed into the hands of the English along with the rest of the Punjab in 1849. During the Mutiny of 1857 the district remained tranquil, and though the villages of the bar gave cause for alarm no outbreak of sepoys occurred. Since annexation the limits and constitution of the district have undergone many changes.
# 1911 Encyclopædia Britannica/Shahabad

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​SHAHABAD, a district of British India, in the Patna division of Bengal, with an area of 4373 sq. m. About three-fourths of the area to the north is an alluvial flat, planted with mangoes, bamboos and other trees; while the southern portion is occupied by the Kaimur hills, a branch of the great Vindhyan range, and is a densely wooded tract. The chief rivers are the Ganges and the Sone, which unite in the north-eastern corner of Shahabad. In the southern portion large game abounds. The annual rainfall averages 43 in. In 1901 the population was 1,962,696, showing a decrease of 4.7% in the decade. The chief crops are rice, millets, wheat, pulses, oilseeds, poppy and sugarcane. Shahabad is protected against drought by a system of canals from the Sone, some of which are navigable. The district is traversed by the East Indian railway near the Ganges, and by a branch from Mogul Serai to Gaya, which crosses the Sone at Dehri-on-Sone, where are the workshops of the canal. The administrative headquarters are at Arrah. Among other historic sites, it includes the hill-fort of Rohtas, the tomb of Shere Shah at Sasseram and the battlefield of Buxar.
See Shahabad District Gazetteer (Calcutta, 1906).
# 1911 Encyclopædia Britannica/Shahrastānī

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​SHAHRASTĀNĪ [Abū'l-Fatḥ Maḥommed ibn 'Abdalkarīm ush-Shahrastānī] (1076 or 1086–1153) Arabian theologian and jurist, was born at Shahrastān in Khorasan and studied at Jurjānīyah and Nīshāpūr, devoting his attention chiefly to Ash'arite theology. He made the pilgrimage in 1116, on his way back stayed at Bagdad for three years, then returned to his native place. His chief work is the Kitāb ul Milal wan-Niḥal, an account of religious sects and philosophical schools, published by W. Cureton (2 vols., London, 1846) and translated into German by T. Haarbrücker (2 vols., Halle, 1850–1851). After a preface of five chapters dealing with the divisions of the human race, an enumeration of the sects of Islam, the objections of Satan against God and against Mahomet and the principles on which the sects may be classified, he deals with (1) the sects of Islam in detail, (2) the possessors of a written revelation (Jews and Christians) or something resembling it (the Magi), (3) the men who follow their own reason, i.e. the philosophers of Greece and their followers among the Moslems; the pre-Islamic Arabs, the Indians and the heathen. Among Shahrastānī's other works still in manuscript only are a history of philosophers, a dogmatic text-book and a treatment of seven metaphysical questions.
A brief account of him is given on the authority of his pupil, the historian Sam'āni, in Ibn Khallikān, vol. ii., pp. 675 ff. (G. W. T.)