OpenLLM-France/wikimedia huggingface dataset:
# 1911 Encyclopædia Britannica/Zeno of Sidon

See also Zeno of Sidon on Wikipedia; and our 1911 Encyclopædia Britannica disclaimer.
​ZENO OF SIDON, Epicurean philosopher of the first century B.C., and contemporary of Cicero. In the De Natura Deorum (i. 34), Cicero states that he was contemptuous of other philosophers and even called Socrates "the Attic Buffoon." Diogenes Laertius and Cicero both speak of him with respect and describe him as an accurate and polished thinker. He held that happiness includes not merely present enjoyment and prosperity, but also a reasonable expectation of their continuance. His views were made the subject of a special treatise by Posidonius.
# 1911 Encyclopædia Britannica/Zeno

See also Zeno (emperor) on Wikipedia; and our 1911 Encyclopædia Britannica disclaimer.
​ZENO, East Roman emperor from 474 to 491, was an Isaurian of noble birth, and originally bore the name of Trascalissaeus, which he exchanged for that of Zeno on his marriage with Ariadne, daughter of Leo I., in 468. Of his early life nothing is known; after his marriage (which was designed by Leo to secure the Isaurian support against his ambitious minister Aspar) he became patrician and commander of the imperial guard and of the armies in the East. While on a campaign in Thrace he narrowly escaped assassination; on his return to the capital he avenged himself by compassing the murder of Aspar, who had instigated the attempt. In 474 Leo I. died after appointing as his successor Leo the son of Zeno and Ariadne; Zeno, however, with the help of his mother-in-law Verina, succeeded in getting himself crowned also, and on the death of his son before the end of the year became sole emperor. In the following year, in consequence of a revolt fomented by Verina in favour of her brother Basiliscus, and the antipathy to his Isaurian soldiers and administrators, he was compelled to take refuge in Isauria, where, after sustaining a defeat, he was compelled to shut himself up in a fortress. The growing misgovernment and unpopularity of Basiliscus ultimately enabled Zeno to re-enter Constantinople unopposed (476); his rival was banished to Phrygia, where he soon afterwards died. The remainder of Zeno's reign was disturbed by numerous other less formidable revolts. Since 472 the aggressions of the two Ostrogoth leaders Theodoric had been a constant source of danger. Though Zeno at times contrived to play them off against each other, they in turn were able to profit by his dynastic rivalries, and it was only by offering them pay and high command that he kept them from attacking Constantinople itself. In 487 he induced Theodoric, son of Theodemir, to invade Italy and establish his new kingdom. Zeno is described as a lax and indolent ruler, but he seems to have husbanded the resources of the empire so as to leave it appreciably stronger at his death. In ecclesiastical history the name of Zeno is associated with the Henoticon or instrument of union, promulgated by him and signed by all the Eastern bishops, with the design of terminating the Monophysite controversy.
See J. B. Bury, The Later Roman Empire (London, 1889), i. pp. 250-274; E. W. Brooks in the English Historical Review (1893), pp. 209-238; W. Barth, Der Kaiser Zeno (Basel, 1894).
# A Chinese and English vocabulary, in the Tie-chiu dialect/Hau
### Hau.
#### 毫$^{-1}$豪$^{-1}$

    A small hair or down; small; very little.

#### 豪$^{-1}$

    Eminent talents and virtue; great superiority; chief.

#### 濠$^{-1}$

    A ditch round a city wall; name of a river and province.

#### 昊$^1$

    Appearance of summer; brilliant.

#### 鴞$^1$

    Name of a bird, not eatable and of unpleasant note.

#### 號$^1$

    The noise of weeping and crying; the roar of a tiger.

#### 饕$^1$

    Gluttonous; greedy; rapacious.

#### 顥$^1$

    Light and splendor of the sky; vast. numerous; happy.

#### 哮$^2$

    Calling out; a loud cry; roar of animals.

#### 吼$^2$

    The voice of any animal.

#### 唬$^2$

    The roar like a tiger; to intimidate.

#### 浩$^2$

    A deluge of water; vast; abundant; overflowing.

#### 校$^{-3}$

    To compare; examine; a public school.

#### 傚$^{-3}$

    To imitate; to regard as a law or rule.

#### 候$^3$

    To wait for; to inquire; expect.

#### 鱟$^3$

    The king crab.

#### 効$^3$

    To apply one's strength in obedience to some order or in imitation of a pattern; to aim.

#### 效$^3$

    Like; to learn of; imitate; effort; merit; efficacious.

#### 好$^{3-}$

    To desire.

#### 孝$^{3-}$

    Filial regard, obedience and service from children to parents.
# A Chinese and English vocabulary, in the Tie-chiu dialect/He
### He.
#### 蝦$^{-1}$

    Lobsters; prawns; shrimps the cancer species.

#### 嗄$^1$

    Hoarseness; change of voice.

#### 夏$^3$

    Summer; name of an ancient Chinese dynasty.

#### 厦$^3$

    A piazza; side apartment of a house.
# A Chinese and English vocabulary, in the Tie-chiu dialect/Heng
### Heng.
#### 刑$^{-1}$

    Punishment; to punish; a law.

#### 型$^{-1}$

    To mould; a mould; pattern; example.

#### 形$^{-1}$

    Form; figure; bodily shape; that which is visible.

#### 恆$^{-1}$

    Constant; perpetual; unchanging.

#### 行$^{-1}$

    To act; do; perform.

#### 興$^1$

    To rise; flourish; prosper; to set up; exalt; high.

#### 胸$^1$

    The breast; mind.

#### 享$^1$

    Pervading; going through with; success.

#### 馨$^1$

    Odors or spices; perfume.

#### 悻$^2$

    Anger; vexation; very.

#### 幸$^{-3}$

    Fortunate; lucky; happy.

#### 倖$^{-3}$

    To be unremitting in the pursuit of gain.

#### 行$^{-3}$

    Actions; conduct.

#### 杏$^{-3}$

    A sour plum; an almond tree.
# A Chinese and English vocabulary, in the Tie-chiu dialect/Gó
### Gó.
#### 鵝$^{-1}$

    A goose.

#### 餓$^3$

    Hungry; hunger; famine.
# A Chinese and English vocabulary, in the Tie-chiu dialect/Hai
### Hai.
#### 咳$^{-1}$

    To cough; laughing of an infant; an infant.

#### 孩$^{-1}$

    A small child.

#### 欬$^{-1}$

    To belch from the stomach; cough; to call out aloud.

#### 胲$^{-1}$

    The great toe; to prepare.

#### 骸$^{-1}$

    The bones of the body; the body.

#### 諧$^{-1}$

    To pair with; agree; harmony; peace.

#### 海$^2$

    The sea; an arm of the sea.

#### 醢$^2$

    Minced meat preserved in some liquor.

#### 駭$^2$

    Suddenly alarmed, agitated; surprised; to sound an alarm.

#### 械$^{-3}$

    Weapons - as lance, spear, &c.; manacles.

#### 亥$^{-3}$

    The last of the 12 horary characters, from 9 to 11 P.M.

#### 懈$^{-3}$

    The heart loose and inattentive; remiss; careless;

#### 邂$^{-3}$

    To meet without appointment; accidentally; pleased.

#### 害$^{3-}$

    To injure; be injurious; hurtful; calamitous.
# A Chinese and English vocabulary, in the Tie-chiu dialect/Gù
### Gù.
#### 語$^2$

    Words; speech; discourse; to speak; tell; discuss. ​

#### 御$^{-3}$

    To drive a horse and carriage; whatever is done by the emperor is designated by this word.

#### 禦$^{-3}$

    To oppose; hinder; cause to stop; to sacrifice.

#### 馭$^{-3}$

    A horse keeper or driver; a charioteer.
# A Chinese and English vocabulary, in the Tie-chiu dialect/Hek
### Hek.
#### 黑$^4$

    Black dark.

#### 赫$^4$

    Manifest; plain; clear; red hot; to burn; anger.

#### 嚇$^4$

    To threaten; the tone or voice of threatening.

#### 核$^4$

    The seed or kernel in fruit or grain; the nucleus.

#### 覈$^4$

    To investigate; put aside all glosses and ascertain the fact.
# A Chinese and English vocabulary, in the Tie-chiu dialect/Hi
### Hi.
#### 奚$^{-1}$

    How? why? a servant.

#### 徯$^{-1}$

    To wait; stop with expectation.

#### 希$^1$

    To hope; expect; few; seldom; to stop; scatter.

#### 俙$^1$

    To put on an honest face, when the heart is dishonest.

#### 唏$^1$

    To sigh or moan without shedding tears; to pant; snore.

#### 欷$^1$

    To sob; timid; snoring.

#### 稀$^1$

    Careless; remiss; few; scattered; apart.

#### 絺$^1$

    A species of hemp or flax, or the cloth made from it.

#### 羲$^1$

    Name of the founder of the Chinese empire.

#### 犧$^1$

    Victims for sacrifice; pure; spotless.

#### 嘻$^1$

    The sound of social pleasure; laughing; a sigh; alas!

#### 嬉$^1$

    Handsome; to ramble for pleasure.

#### 熺$^1$

    The joyful light of the stars; to burn; purify; illumine.

#### 熹$^1$

    To apply fire to; to heat; hot; pervading as light. ​

#### 禧$^1$

    Felicitous; happy; to announce or pray to the gods.

#### 兮$^1$

    A tone of interrogation or admiration.

#### 頣$^1$

    The chin; side of the mouth; to feed; nourish; deep.

#### 熙$^1$

    Light; splendor; increasing; flourishing; to dry.

#### 醯$^1$

    Sour.

#### 喜$^2$

    To be pleased; rejoice; to give joy to; to desire.

#### 携$^{-3}$

    To lead by the hand; to take up.

#### 繫$^{-3}$

    To connect or be connected; to follow in succession; related to; to bind or tie.

#### 係$^{-3}$

    Is; am; to bind; connect; succeed to.

#### 曵$^{-3}$

    To trail; an easy leisurely gait; to drag the heel.

#### 拽$^{-3}$

    To lead; draw; pull.

#### 戲$^{3-}$

    A theatrical exhibition; to play or trifle with; to mock.
# A Chinese and English vocabulary, in the Tie-chiu dialect/Hia
### Hia.
#### 瑕$^{-1}$

    A stone fracture; error; fault; rent; split; remote.

#### 瘕$^{-1}$

    A chronic disease of the abdomen; worms.

#### 遐$^{-1}$

    Distant; remote.

#### 霞$^{-1}$

    A halo; vapor; fog; variegated clouds.

#### 靴$^1$

    Boots.

#### 下$^{-3}$

    Below; inferior; to descend; cause to descend.

#### 瓦$^{-3}$

    Tiles; brick; earthernware.

#### 暇$^{-3}$

    At leisure; unoccupied.

#### 蟻$^{-3}$

    An ant; used for I.

#### 額$^{-4}$

    The forehead; front; an inscription.

#### 役$^{-4}$

    A servant; under officer; police runner.

#### 歇$^4$

    To desist; stop; rest; terminate.
# A Chinese and English vocabulary, in the Tie-chiu dialect/Gue
### Gue.
#### 月$^4$

    A moon; a month.
# A Chinese and English vocabulary, in the Tie-chiu dialect/Ngeng
### Ngeng.
#### 迎$^{-1}$

    To meet; escort; welcome; receive.

#### 凝$^{-1}$

    To congeal; freeze; coagulate; stern; rigorous; to fix.
# A Chinese and English vocabulary, in the Tie-chiu dialect/Ngiet
### Ngiet.
#### 喫$^{-4}$

    To eat; drink; bear or put up with.

#### 齧$^{-4}$

    To bite; gnaw; seize with the teeth.
# A Chinese and English vocabulary, in the Tie-chiu dialect/Ngim
### Ngim.
#### 唫$^{-1}$

    A hurried enunciation; to close up; shut.

#### 吟$^{-1}$

    To sigh; moan; chant; recite.

#### 岑$^{-1}$

    A high peak of a mountain; mournful.

#### 黔$^{-1}$

    Black; black hair; a designation of the people of China.
# A Chinese and English vocabulary, in the Tie-chiu dialect/Ngek
### Ngek.
#### 逆$^{-4}$

    To meet; oppose; resist; withstand; rebel.
# A Chinese and English vocabulary, in the Tie-chiu dialect/Ngia
### Ngia.
#### 雅$^2$

    A species of crow; correct; decorous; learned; elegant.
# A Chinese and English vocabulary, in the Tie-chiu dialect/Ngiak
### Ngiak.
#### 孽$^{-4}$

    Illegitimate children; the offspring or consequences of vice.

#### 蘖$^{-4}$

    The roots or stump of a tree which is cut down.

#### 糵$^{-4}$

    A fermenting substance.

#### 軏$^{-4}$

    Part of a harness; a yoke.

#### 虐$^{-4}$

    Unfeeling; harsh; cruel; tyranizing over; calamities.

#### 瘧$^{-4}$

    A severe disease; ague and fever.

#### 謔$^{(illegibletext)}$

    To play or trifle with; to seduce; to ridicule.

#### 臬$^{-4}$

    A mark to shoot at; a rule; a law; a judge.

#### 闑$^{-4}$

    A pillar or small door in the middle of a gateway.
# A Chinese and English vocabulary, in the Tie-chiu dialect/Ngiam
### Ngiam.
#### 嚴$^{-1}$

    Cold; severe; stern; grave; strict; commanding; reverence.

#### 儼$^2$

    Carrying a high head; stern; commanding; dignified.

#### 騐$^{3-}$

    To witness; verify; fulfillment of what has been said.
# A Chinese and English vocabulary, in the Tie-chiu dialect/Ngiap
### Ngiap.
#### 業$^{-4}$

    An occupation; livelihood; patrimony; possessions; sign of the past tense.
# A Chinese and English vocabulary, in the Tie-chiu dialect/Ngien
### Ngien.
#### 妍$^{-1}$

    Elegant; beautiful; well versed or skilled in.

#### 硏$^{-1}$

    To grind; rub; dissolve in water; to investigate to the utmost.
# A Chinese and English vocabulary, in the Tie-chiu dialect/Ngi
### Ngi.
#### 宜$^{-1}$

    Fit; right; proper; suitable to; ought; harmony; business.

#### 倪$^{-1}$

    Small children; to benefit; a limit; boundary.

#### 蜺$^{-1}$

    Name of certain insect; a rainbow.

#### 輒$^{-1}$

    A crossbar in front of a carriage.

#### 霓$^{-1}$

    A certain various colored animalcule; a rainbow.

#### 鯢$^{-1}$

    A certain kind of large fish.

#### 麑$^{-1}$

    A certain large animal like a lion; a deer.

#### 儀$^{-1}$

    Right; proper; a rule; pattern; a rite; manner.

#### 議$^2$

    To consult; deliberate; dispute; to plant; select.

#### 儗$^2$

    False; doubtful; suspicion; to compare.

#### 擬$^2$

    To conjecture; surmise; to conclude; decide; similar.

#### 羿$^{-3}$

    A master of archery.

#### 義$^{-3}$

    Good; right; proper; righteousness; charitable.

#### 毅$^{-3}$

    Fortitude; magnanimity; intrepid; unbending.

#### 誼$^3$

    What is fit or proper for man; virtue; acquaintances; friends.
# A Critical Exposition of the Popular 'Jihád'/Appendix A/9

[Sidenote: Mohammadan commentators, &c., quoted.]
9. All commentators, paraphrasts, and jurisconsults admit that the primary and original signification of the words "Jahad" and "Jihád" is power, ability, and toil, and that its use, as making wars or crusades, is conventional and figurative. Ibn Attiah says regarding verse 69, Chapter XXIX, that it is Meccan, and was revealed before the enjoining of the "Orfee" or conventional Jihád (vide Fat-hul bayan fi maquasidil Koran, Vol. II, page 517, by Siddik Hussan). Khateeb Koostlane, in his Irshadussari, a paraphrase of Bokhari, says that "Jihád is derived from Jahd, which means toil and labour, or from Johd, which means power. And in technical language it means fighting with infidels to assist Islam" (Vol. V, page 26). Mohammad Allauddin Al Haskafi (died 1088 A.H.), the author of Dur-ral-Mukhtár, a commentary on Tanviral Absár, by Sheikh Mohammad Al Tamartáshi (died 1004), says in the chapter on Jihád, that "in the classical language it is the infinitive noun of Jáhada fi Sabil-Allah, and in the language of the law it means inviting the infidels to the true faith and fighting with him who does not accept it." And Ibn Ábidin Shámi, in his annotation on the above work, says:
    "The infinitive noun of Jáhada means to do one's utmost, and that it is general, and includes any person who supports all that is reasonable and forbids what is wrong."
# A Critical Exposition of the Popular 'Jihád'/Appendix B/1

[Sidenote: Slavery and concubinage not allowed by the Koran.]
1. It is a false accusation against the Koran, that it allows enslavement of the captives of war, and sanctions female captives to the conquerors' embrace, or, in other words, female captives are made concubines on the field of battle. There is not a single sentence in the Koran allowing either of the above allegations. Sir W. Muir, in his "Life of Mahomet," could neither quote any verse of the Koran sanctioning the enslavement of the captives of war or servile concubinage, nor was he able to relate any instance of them during the several battles described therein. Yet, in a recent work, he refers boldly, but vaguely, to the Koran; and regarding the battle of Walaja fought by Khálid against the Persians in A.H. 12 writes, after quoting Khálid's oration on gaining the victory:—
    "Now, also, the cunning device of the Corân, with respect to the other sex, began to tell. Persian ladies, both maids and matrons, 'taken captive by the right hand,' were forthwith, without stint of number, lawful to the conquerors' embrace; and, in the enjoyment of this privilege, they were nothing loth to execute upon the heathen 'the judgment written.'"
I do not understand why, if such was the case, Khálid did not refer the believers to the so-called "cunning device" of the Koran? By referring to this imaginary device of the Koran to the lawfulness of female captives "to the conquerors' embrace," he might have struck a chord, at which every Bedouin heart would have leapt with joy, instead of referring, as he did, merely to the riches of the land and fair fields. In fact there is no such inducement in the Koran.

## Footnotes

* ↑ Annals of the Early Caliphate. By Sir W. Muir, K.C.S.I., LL.D., D.C.L., page 75, London, 1883.
# A Critical Exposition of the Popular 'Jihád'/Appendix B/10 and 11

[Sidenote: Maria neither a slave;]
10. (2) Supposing that the Governor of Egypt had sent two Coptic maids, with other presents, to Mohammad, it does not follow necessarily that they were slave-girls. It is never stated in history that they were captives of war, or, if they were so, that they were enslaved subsequently. There is no authority for a haphazard conjecture that they were slave-girls.
[Sidenote: nor a concubine-slave.]
11. (3) Even if it be admitted that Maria the Coptic was a slave-girl, there is no proof that she was a concubine-slave. It is a stereotyped fabrication of traditionists, and the unpardonable blunder on the part of European writers, that they almost always confound female-slaves, and even sometimes captives, with concubine-slaves. None of the six standard collectors of traditions—Imams Bokhari (died 256 A.H.), Muslim (died 261 A.H.), Aboo Daood (died 275 A.H.), Tirmizee (died 279 A.H.), Nasáee (died 303 A.H.), and Ibn Mája (died 273 A.H.)—has narrated that Maria the Coptic was a concubine-slave of the Prophet. Even the early biographers—Ibn Ishak (died 150 A.H.) and Ibn Hisham (died 213 A.H.) have not made any mention to this effect. It is only Mohammad bin Sád, the Secretary to Wákidi, who narrates the tradition,—firstly through Wákidi, Abd-ul-Hamíd, and Jáfar, and secondly through Wákidi, Yakoob bin Mohammad, and Abdullah bin Abdur Rahmán bin Abi Sásáta. These both ascriptions are apocryphal. I have already quoted my authorities against Wákidi and Abd-ul-Hamíd. Yakoob bin Mohammad has been impeached by Abu Zaraá, a critic in the Science of Traditions. Jáfar and Abdullah both flourished after the first century. Their evidence to the supposed fact about a century ago is inadmissible.
In the Biographical Dictionaries of the contemporaries of the Prophet, there are three persons named Maria. One is said to have been a housemaid of the Prophet; the second was a housemaid whose kunniat (patronymic) is given as Omm Rabab (mother of Rabab). The third is called Maria the Coptic. It appears there was only one Maria; she may have been a female servant in the household of the Prophet. The narrators have, by citing different circumstances regarding them, made them three different persons, and one of them a concubine-slave, as they could not think a house or family complete without a slave-girl or a concubine-slave. The biographers often commit such blunders. In giving different anecdotes of really the same persons, they make as many persons as they have anecdotes. That anyone of the Marias was a concubine-slave is a mere conjecture, or a stereotyped form of traditional confusion in mixing up maidservants with slaves or concubine-slaves.

## Footnotes

* ↑ Vide Mizán-ul-Etedál by Zahabí.
* ↑ Vide Nos. 976, 977, and 978 in the Biographical Dictionary of Persons who knew Mohammad, by Ibn Hajar, published by the Asiatic Society, Bengal, Calcutta, 1870, Vol. IV, pp. 779, 780, and 781.
# A Critical Exposition of the Popular 'Jihád'/Appendix B/14

[Sidenote: The affair not noticed in the early biographies.]
14. Now this is perfectly a fictitious story. Neither there was any such affair, nor is there anything on this head mentioned in the Koran. It is very strange that Sir W. Muir has abruptly left aside, in this instance, all his principal authorities, the Arabian biographers, Ibn Ishak, Wákidi (his secretary), and Tabari. The story is not to be found in any of these biographies, nor in the canonical collections of Bokhari, Muslim, and Tirmizee. Sir W. Muir had himself laid down the rule that only these original authorities are to be depended upon, and the later authors are to be rejected. He writes:—
    "To the three biographies by Ibn Hishám, by Wackidi his secretary, and Tabari, the judicious historian of Mahomet will, as his original authorities, confine himself. He will also receive with a similar respect such traditions in the general collections of the earliest traditionists—Bokhari, Muslim, Tirmizi, &c.—as may bear upon his subject. But he will reject as evidence all later authors, to whose so-called traditions he will not allow any historical weight whatever."

## Footnotes

* ↑ Muir's Life of Mahomet, Vol. I, Introduction, page ciii.
# A Critical Exposition of the Popular 'Jihád'/Appendix B/15

[Sidenote: Sir W. Muir's authorities not valid.]
15. But in this instance, Sir W. Muir, being anxious to quote his fictitious story to calumniate Mohammad, has ceased to be a judicious historian, and deviates from his self-imposed rule. He does not reject the story as he ought judiciously and conscientiously to have done, as it is not to be found in any of the earliest and original authorities mentioned by him; on the contrary, he compromises himself by condescending to quote from secondary and later authors. He writes in a footnote without quoting his original authority:—
    "The version given in the text is accredited by Jelálood-deen, Yahia, Beizawi, and Zamakshari, &c." (Vol. III, page 163.)
These authors were neither biographers nor historians, and are therefore no authorities at all. Zamakshari and Beizawi were commentators in the sixth and seventh centuries respectively. They give two stories, one regarding Maria and another to the effect that the oath or promise of Mohammad had been to the effect that he would not again partake of a species of strong-scented honey disliked by his wives. Jelal-ud-deen Mahalli was a commentator of the ninth century of the Hejira. Yahia is not known among the commentators. He may be one of the latest authors.
The commentators are generally no authority in the matter of traditional literature. "To illustrate allusions in the Coran, they are always ready with a story in point, but unfortunately there are almost always different tales, all equally opposite to the same allusion. The allusion, in fact, was often the father of the story. What was originally, perhaps, a mere conjecture of supposed events that might have given rise to an expression in the Coran, or was a single surmise in explanation of some passage, by degrees assume the garb of fact. The tradition and the facts which it professes to attest thus, no doubt, often rest on no better authority than that of the verse or passage itself."

## Footnotes

* ↑ "The Calcutta Review," Feby. 1868, page 374.
# A Critical Exposition of the Popular 'Jihád'/Appendix B

APPENDIX B.
SLAVERY AND CONCUBINE-SLAVES AS CONCOMITANT EVILS OF WAR.
* 1. Slavery and concubinage not allowed by the Koran
* 2. Measures taken by the Koran to abolish future slavery
* 3. None of the prisoners of war was enslaved
* 4. Bani Koreiza not enslaved
* 5. Rihana
* 6. Omar, the second Khalif, liberated all the Arab slaves
* 7. Concubinage
* 8. Maria the Coptic
* 9. Despatch of Mokowkas
* 10 & 11. Maria neither a slave nor a concubine
* 12. Maria had no son
* 13. The story of Maria and Haphsa a spurious one
* 14. The affair not noticed in the early biographies
* 15. Sir W. Muir's authority not valid
* 16. The best commentators and traditionalists refute the story
* 17. The story not accredited by the Koran
* 18. The story when fabricated
* 19. Zeinab's case
* 20. The story a spurious one
* 21. Sir W. Muir's conjectures not justified
* 22. A wrong translation of Sir W. Muir
* 23. In Zeinab's case no exceptional privilege was secured
* 24. The false story traced to Mukatil
* 25. Katádas conjectural interpretation not warranted
* 26. Other conjectures