OpenLLM-France/wikimedia huggingface dataset:
# A Critical Exposition of the Popular 'Jihád'/Appendix A

Appendix A
ON THE WORD "JIHAD" AS OCCURRING IN THE KORAN AND WRONGLY TRANSLATED "WARFARE."
* 1. Jihád or Jihd in the Koran does not mean war or crusade
* 2. Classical meaning of Jihád, &c.
* 3. Post-classical or technical meaning of Jihád
* 4. The classical logic and Arabian poets
* 5. The conjugation and declination of Jahd or Jihád in the Koran
* 6. The number of instances in which they occur in the Koran
* 7. In what sense they are used in the Koran
* 8. Conventional significations of Jihád
* 9. Mohammadan commentators, &c., quoted
* 10. When the word Jihád was diverted from its original signification to its figurative meaning of waging religious wars
* 11. All verses of the Koran containing the word Jihád and its derivations quoted and explained
* 12. The above verses quoted with remarks
The Meccan Suras.
* 13. Lokman, XXXI,
* 14. Furkan, XXV, 53,
* 15. The Pilgrimage, XXII, 76,
* 16. The Bee, XVI, 108,
* 17. The Spider, XXIX,
* 18. Ibid,
* 19. Ibid,
* 20. The Bee, XVI,
* 21. Creator, XXXV,
The Medinite Suras.
* 22. The Cow or Heifer, II,
* 23. Al Amran, III,
* 24. The Spoils, VIII,
* 25. Ibid.
* 26. Ibid.
* 27. The Cattle, VI,
* 28. Mohammad, XLVII,
* 29. Battle Array, LXI,
* 30. Woman. IV.
* 31. Light. XXIV,
* 32. The Forbidding. LXVI,
* 33. The Immunity. IX,
* 36. The Tried, LX,
* 35. Hatib's Story
* 36. The Apartment, XLIX,
* 37. The Immunity, IX,
* 38. Ibid.
* 39. Ibid,
* 40. Ibid,
* 41. Ibid,
* 42. Ibid,
* 43. Ibid,
* 44. Ibid,
* 45. Ibid,
* 46. The Table, V,
* 47. Ibid,
* 48. Ibid,
* 49. Jihád does not mean the waging of war
* 50. Katal and Kitál
* 51. Conclusion
# A Critical Exposition of the Popular 'Jihád'/Appendix A/10

[Sidenote: When the word Jihád was diverted from its original signification to its figurative meaning of waging religious war?]
10. It is admitted by all lexicologists, commentators, and jurisconsults that Jihád in classical Arabic means to labour, strive earnestly, and that the change of its meaning or the technical signification occurred only in the post-classical period, i.e., long after the publication of the Koran. It is obviously improper, therefore, to apply the post-classical meaning of the word where it occurs in the Koran. This fact is further admitted by all the Mohammadan commentators and English translators of the Koran, who render the word in its original and literal meaning in all the Meccan and in the early Medinite Suras or Chapters of the Koran.
It is only in a few of the latest chapters of the Koran published at later dates at Medina, that they (the commentators and translators) deviate from the original meaning, and prefer the subsequent unclassical and technical signification of waging war or crusade.

## Footnotes

* ↑ In the treaty of Medina, which was made as early as the second year of the Hejira, the word Jihád is used, regarding which Sir W. Muir says:—"This word came subsequently to have exclusively the technical signification of Jihád or crusade or fighting for the Faith. If we give it this signification here, it would involve the clause in the suspicion of being a later addition; for as yet we have no distinct development of the intention of Mahomet to impose his religion on others by force: it would have been dangerous, in the present state of parties, to advance this principle. The word is sometimes used in the more general sense in the Coran; Sura XXIX, 5, 69; XX, 77, and a few other places."—Muir's Life of Mahomet, Vol. III, p. 32. Again he says with reference to Sura II, v. 215, which also contains the same word: "The word (Jihád) is the same as that subsequently used for a religious war, but it had not yet probably acquired its fixed application. It was applied in its general sense before the Hejira, and probably up to the battle of Badr."—Ibid, p. 74, footnote.
# A Critical Exposition of the Popular 'Jihád'/Appendix A/11

[Sidenote: All verses of the Koran containing the word Jihád and its derivation quoted and explained.]
11. I herein place in juxtaposition the several English translations of the word "Jihád," together with its etymological derivation and several grammatical forms, to show, in the first place, that Mr. George Sale and the Rev. J.M. Rodwell and other European authors generally give the literal, original, and classical meaning; and in the second place, to show how they differ in giving various meanings, literal and technical, in some passages to the same word in the same verses.
It will be observed from a perusal of the statement, that the Rev. Mr. Rodwell, M.A., is more correct than the earliest English translator of the Koran, Mr. George Sale, and the latest, Mr. W.H. Palmer. The latter is the most unsatisfactory of all in this respect, as everywhere, except in six places—XXIX, 7; V, 39, 59; IV, 97; and IX, 74, 89—he translates Jihád as meaning fighting—a circumstance which not unnaturally leads to the supposition that he had paid but slight heed to the context.
# A Critical Exposition of the Popular 'Jihád'/Appendix A/14

[Sidenote: (2) Furkan, XXV, 53, 54.]
    14. "Moreover had We pleasured We had certainly raised up a warner in every city."
    "Do not then obey the unbelievers, but by means of this (Jáhid) exert with them with a (Jihadan kabirá) strenuous exertion (or labour with great labour)."
This evidently relates to the Koran, or the warning mentioned in the preceding verse, and it is wrong to translate "Jihád" as meaning to fight strenuously with them, or as inciting to strenuous fighting as translated by Henry Palmer (Vol. II, p. 88). Mr. Sale and the Rev. Mr. Rodwell do not translate it fighting, and so Mohammadan commentators. Fakhr-ud-din Razi (died 606 A.H.), the Imam, in his great commentary says:
    "Some say Jáhid hoom bihí Jihádán Kabirá means to make efforts in preaching, but some say it meant fighting, and others say it meant both; but the former is nearer the truth, as the chapter was revealed at Mecca, and the command for fighting was issued after the Flight, some time afterwards" (Vol. VI, p. 490).
# A Critical Exposition of the Popular 'Jihád'/Appendix A/16

[Sidenote: (4) The Bee, XVI, 108, 111.]
    16. "Whoso after he hath believed in God denieth Him if he were forced to it, and if his heart remain steadfast in the faith, shall be guiltless; but whoso openeth his heart to infidelity—on them, in that case, shall be wrath from God, and a severe punishment awaiteth them."
    "To those also who after their trials fled their country, then (Jáhadoo) toiled and endured with patience. Verily, thy Lord will afterwards be forgiving, gracious."
Dr. Sprenger (Life of Mohammad, p. 159) explains this verse of the seven slaves purchased and manumitted by Abu Bekr. They had been tortured for professing Islam, shortly after Mohammad assumed the prophetic office. The flight referred to in verse 111th is the early Abyssinian flight. These verses relate to the persecutions endured by humble and needy Moslems from their townspeople of Mecca. These Moslems, after being persecuted and forced as far as denying God, while their remaining steadfast in the faith, had to flee elsewhere, and then suffered much in their wanderings; but they endured their labours and fatigues, losses, disadvantages both in body and mind, patiently. There is no allusion to fighting or waging war. The Rev. Mr. Rodwell and Mr. Palmer are both wrong in translating 'Jáhadoo ' as fighting. Sale is right in not translating it as fighting, but he is too paraphrastic when he translates, "and who have since fought in defence of the true religion," as their "Jihád" was only their great exertion and toil in suffering from persecutions.
# A Critical Exposition of the Popular 'Jihád'/Appendix A/17

[Sidenote: (5) The Spider, XXIX, 5.]
    17. "And whoso ('"Jáhada"') labours (Yojáhido) toils for his own good only. Verily God is independent of all the worlds."
Mr. Palmer is wrong in making "Jáhada" and Yojáhido to mean fighting strenuously. Mr. Sale and the Rev. W. Rodwell are right in translating by "striveth" and "efforts" respectively, and so is Sir W. Muir in taking it into, what he styles, the general sense of the verse (The Life of Mahomet, Vol. III, p. 32).
# A Dictionary of Saintly Women/Actinea and Græciniana

​St. Actinea and Græciniana, VV. MM., June 16. Time of Diocletian and Maximian. Their bodies were discovered in the monastery of SS. Justus and Clement at Volterra in 1140, by persons who were excavating in search of the body of St. Clement, a Camaldolese monk. Boll. AA.SS.
# A Dictionary of Saintly Women/Ada (name)

​Ada. The following are among the variants of the names commonly written Ada, Alice, Adelaide:—Adalheidis, Adalinda, Addula, Adela, Adelaide, Adelaïs, Adeleidis, Adelheit, Adeliza, Adeloja, Adeneta, Adilia, Adna, Adnetta, Adonette, Adrechild, Adrehildis, Adulla, Aelicia, Aeliz, Aethelheitha, Alaides, Alaïs, Alaysia, Aletha, Aleydis, Alith, Alix, Aliz, Alizette, Alizon, Ateis, Athala, Athila, Athelais, Azelia, Elizabeth, Ethel, Ezelind, Hadala, Hadeloga, Odilia, Othilia, Zelie, etc.
# A Dictionary of Saintly Women/Acrabonia and Askama

​St. Acrabonia and Askama, June 29, otherwise Deuris and Caria, wives of Agrippa, who were converted by St. Peter from a sinful life to virtue and Christianity. Honoured in the Abyssinian Church. Papebroch, in AA.SS.
# A Dictionary of Saintly Women/Acrosia

​St. Acrosia, June 29, a disciple of St. Peter the apostle. Honoured in the Abyssinian Church. Boll. AA.SS. Pétin, Dic. Hag.
# A Dictionary of Saintly Women/Acuta (1)

​St. Acuta (1), Jan. 3, M. in Africa. AA.SS.
# A Dictionary of Saintly Women/Acuta (2)

​St. Acuta (2), April 15, M. in Mesopotamia. AA.SS.
# A Dictionary of Saintly Women/Acteie

​St. Acteie, June 26, at Rome. Mart. of Reichenau.
# A Dictionary of Saintly Women/Ada

​St. Ada, Dec. 4 (Adeneta, Adna, Adnetta, Adonette, Adrechild, Adrehildis), 6th or 7th century. Abbess. Niece or granddaughter of St. Engelbert, bishop of Le Mans (Nov. 7). She was a nun at Soissons, and Engelbert promoted her to be abbess there, and afterwards transferred her as abbess to the monastery of Pré (St. Julian de Prato) at Le Mans. Bucelinus, Men. Ben. Pétin, Dic. Hag. Dic. des Abbayes. Gynecæum.
# A Dictionary of Saintly Women/Acuta (3)

​St. Acuta (3), May 6, M. at Milan, supposed in the time of Maximian. Mentioned this day, among many others, in the MS. Martyrology of Epternac and others. St. Ambrose, bishop of Milan (4th century), in a sermon on the festival of SS. Nazarius and Celsus, says, "Other cities boast if they have the relics of one Martyr, but Milan possesses a population of Martyrs." Boll. AA.SS.
# A Dictionary of Saintly Women/Acutina

​St. Acutina or Agutina, April 12, one of 79 martyrs, commemorated together in the Martyrology of St. Jerome. Henschenius, Boll. AA.SS.
# A Dictionary of the Booksellers and Printers who Were at Work in England, Scotland and Ireland from 1641 to 1667/Twyn (John)

​TWYN (JOHN), printer in London; Cloth Fair, 1640-64. Took up his freedom September 4th, 1640. [Arber, iii. 688.] This unfortunate printer, being in a small way of business, apparently did not look too closely at the manuscript supplied to him. At the beginning of the year 1664 he was arrested at the instigation of Sir Roger L'Estrange, for printing, or rather attempting to print, a pamphlet entitled A Treatise of the Execution of Justice. He was put on his trial at the Old Bailey on February 20th as a traitor against the King, and the indictment against him was that the book was intended to foment a rebellion. The chief witnesses against him were Joseph Walker, his apprentice, Sir Roger L'Estrange and ​Thomas Mabb, a printer, and amongst the jury were Richard Royston, Samuel Thomson, and Thomas Roycroft. Twyn was found guilty, condemned to death, and executed at Tyburn. [An exact Narrative of the Tryal and condemnation of John Twyn … London, 1664; Cobbett's State Trials, vol. 6.]
# A Dictionary of the Booksellers and Printers who Were at Work in England, Scotland and Ireland from 1641 to 1667/Tyler (Evan)

​TYLER (EVAN), printer in Edinburgh, 1633-50; Leith, 1651-2; London: Ducket Court, Aldersgate Street, 1656 (?)-67. Took up his freedom July 1st, 1639. [Arber, iii. 688.] The first entry in the Registers under his name occurs on September 11th, 1644. [Liber D, p. 683.] The history of this printer is involved in much obscurity. He apparently had presses in London and Edinburgh simultaneously. Mr. Aldis, in his List of Books printed in Scotland (p. 122), says, "Appears to have been in charge of R. Young's Edinburgh business in 1637 … and in 1641 returned to Edinburgh in partnership with Young. In the following year Young's name dropped out of the imprints and Tyler continued the style of king's printer. In 1651 he moved to Leith, but seems to have returned to London in 1652-3, being succeeded in Leith by C. Higgins … At the Restoration, Tyler once more returned to Edinburgh, resumed the style of king's printer, and printed there from 1660 to 1673." Amongst the State Papers for the year 1651 is an undated and unsigned paper headed The true reason why the Company of Stationers bought their printing house in Scotland, in which occurs the following passage: "About four years before [i.e., 1647] upon an overture from the … Kings Printer there, to sell the company his Patent and Printing howse, the company made an agreement with him which cost them a large some of money. Since which time, what with the troubles there and in this Commonwealth the Company have extremely suffered there … The Company are now [i.e., 1651] withdrawing their stock and materials." This at all events would account for Evan Tyler's return to London in 1652. He is mentioned in the Hearth Tax Roll for the half-year ending Lady Day, 1666, as a printer in Ducket Court, St. Botolph's, Aldersgate. [P.R.O. Lay Subsidy, 252/32.] Tyler was the printer of the unfinished Lithuanian Bible in 1662, which Mr. Steele considers was printed in London. [Library, January, 1907.] In contemporary news-sheets Barnard Alsop was stated to be the printer of many things having Tyler's name in the imprint.
# A Dictionary of the Booksellers and Printers who Were at Work in England, Scotland and Ireland from 1641 to 1667/Tyton (Francis)

Frequently found in imprints as "F. Tytan"
​TYTON (FRANCIS), bookseller in London; Three Daggers in Fleet Street, neer the Inner Temple Gate, 1649-67. Joint publisher with Thomas Underhill, of Richard Baxter's early works. In 1651 he appears to have held some official position under Government, as on March 31st of that year a payment of £54 14s. 7d. was made to him for supplying books and papers to the Commissioners for Ireland. [Calendar of State Papers, 1651, p. 555.] In 1660 he was appointed "printer" to the House of Lords with J. Macock.
# A Dictionary of the Booksellers and Printers who Were at Work in England, Scotland and Ireland from 1641 to 1667/Uphill (Anthony)

​UPHILL (ANTHONY), bookseller (?) in London, 1641. Took up his freedom October 2nd, 1620. [Arber, iii. 685.] Mentioned in a list of stationers dated August 5th, 1641, as one of the better sort of freemen, who paid twenty shillings as his proportion of the poll tax. [Domestic State Papers, Chas. I, vol. 483 (11).]
# A Dictionary of the Booksellers and Printers who Were at Work in England, Scotland and Ireland from 1641 to 1667/Tyus (Sarah)

​TYUS (SARAH), bookseller in London; Three Bibles on London Bridge, 1665. Widow of Charles Tyus. This house was afterwards in the possession of Thomas Passinger.
# A Dictionary of the Booksellers and Printers who Were at Work in England, Scotland and Ireland from 1641 to 1667/Underhill (Jane)

​UNDERHILL (JANE), bookseller in London; Bible and Anchor St. Pauls Churchyard, 1660. Probably widow of Thomas Underhill.
# A Dictionary of the Booksellers and Printers who Were at Work in England, Scotland and Ireland from 1641 to 1667/Tyus (Charles)

​TYUS (CHARLES), bookseller in London; Three Bibles on London Bridge, 1656-64. Dealt in ballads, chap books, and miscellaneous literature. Succeeded by his widow, Sarah Tyus.
# A Dictionary of the Booksellers and Printers who Were at Work in England, Scotland and Ireland from 1641 to 1667/Underwood (James)

​UNDERWOOD (JAMES), bookseller in London; Near the New Exchange, 1642-3. Took up his freedom June 18th, 1627. [Arber, iii. 686.] Published some political tracts. [Hazlitt, ii. 627, 635.]
# A Dictionary of the Booksellers and Printers who Were at Work in England, Scotland and Ireland from 1641 to 1667/Underhill (Thomas)

​UNDERHILL (THOMAS), bookseller in London, (1) Bible in Wood Street, 1644; (2) Anchor and Bible in St. Paul's Churchyard, 1641-59. Associated with Francis Tyton as publisher of Richard Baxter's early writings. Also associated with Giles Calvert in some publications. His earlier address is found in W. Lilly's Prophecy of the White King, 1644.
# A Dictionary of the Booksellers and Printers who Were at Work in England, Scotland and Ireland from 1641 to 1667/Underwood (Thomas)

​UNDERWOOD (THOMAS), bookseller in London, 1643. Took up his freedom September 3rd, 1638. [Arber, iii. 688.] His name appears on the imprint to the following pamphlets: True Copy of a Welsh sermon, 1643; The Welsh ambassadour, 1643. His address has not been found.
# A Dictionary of the Book of Mormon/Helem

​HELEM. A brother of Ammon, the leader of the party that went from Zarahemla to Lehi-Nephi to discover the people of Zeniff (B. C. 122). Helem accompanied his brethren on this expedition, and was one cf the four cast into prison by king Limhi, under the supposition that they were some of the priests of his father, Noah, who had carried off the daughters of the Lamanites. Helem is only mentioned by name in connection ​with this incident; but it is evident that if he was a brother of Ammon, according to the flesh, he was a descendant of Zarahemla, and doubtless was born in the land of that name and returned to it with the rest of the party when they led the people of Limhi out of the land of Lehi-Nephi.
# A Dictionary of the Book of Mormon/Helam

​HELAM. A Nephite of the land of Lehi-Nephi, in the days of king Noah. He accepted the teachings of Alma, the elder, and was the first man baptized by him in the waters of Mormon. One thing remarkable about his baptism is that both he and Alma were together buried in the water; and they arose and came forth out of the water rejoicing, being filled with the Spirit of God. We have no further mention of Helam; but from the fact that the land (eight days' journey from Mormon) to which Alma and the saints soon fled, received the name of Helam from them, it is highly probable that Helam was one of the leading officers of the church established by Alma, and greatly respected by the people.
# A Dictionary of the Book of Mormon/Helaman

​HELAMAN. One of the sons of the Nephite king, Benjamin. He is only mentioned once, and then in connection with his brothers, Mosiah and Heloram. Nothing is said with regard to his private character.
# A Dictionary of the Book of Mormon/Hermounts

​HERMOUNTS. A wilderness, north and west of Zarahemla, which was infested with wild and ravenous beasts. Into this wilderness the victorious Nephites drove the remnants of the Lamanites and Amlicites (B. C. 87), where great numbers were devoured by wild beasts and vultures.
# A Dictionary of the Book of Mormon/Helam, City of

​HELAM, CITY OF. The city built by the ​people of Alma, the elder, in the land of Helam, eight days' journey from the waters of Mormon, in the direction of Zarahemla, when that people fled from the murderous persecutions of king Noah. After a few years of peaceful occupancy it was discovered and taken possession of by the Lamanites, and placed by the king under the rule of Amulon, one of the former priests of Noah. By him and his associates the Christian people of Helam were outrageously abused, until the Lord, in His mercy, opened up the way for their escape. These events took place, as near as can be told, between the years B. C. 147 and B. C. 122. Nothing is recorded of the history of this city after it was deserted by the people of Helam.
# A Dictionary of the Book of Mormon/Hem

​HEM. A brother of Ammon, who accompanied him on his expedition to Lehi-Nephi. What is said of Helem, can be said of Hem, and no more.
# A Dictionary of the Book of Mormon/Helam, Land of

​HELAM, LAND OF. The country immediately surrounding the city of Helam. It lay somewhere between the cities of Lehi-Nephi and Zarahemla; eight days' journey, for emigrants, from the former city, and fourteen from the latter. It is only mentioned in the Book of Mormon in connection with its occupancy for a few years by the persecuted people of Alma. After they left, it fell into the hands of the Lamanites and became a subdivision of the land of Nephi.
# A Dictionary of the Book of Mormon/Helorum

​HELORUM. A Nephite prince, one of the sons of king Benjamin. He was instructed by his father in all the learning of his people, both sacred and secular, and in the history of the Nephites, with especial reference to God's dealings with, and preserving care over them. His name is only mentioned once, and then in connection with his two brothers.
# A Dictionary of Music and Musicians/Dargomyski, Alexander

From volume 1 of the work.
[ M. C. C. ]
# A Dictionary of Music and Musicians/Danzi, Francesca

From volume 1 of the work.
​DANZI, Francesca. See Lebrun, Madame.
# A Dictionary of Music and Musicians/Dannreuther, Edward

From volume 1 of the work.
​DANNREUTHER, Edward, born Nov. 4, 1844, at Strassburg. When five years old was taken to Cincinnati, U. S., where he learned music from F. L. Ritter. In 59 entered the Conservatorium at Leipzig, and remained there till 63, under Moscheles, Hauptmann, and Richter. His career was very brilliant, and he held all the scholarships of the Conservatorium. From Leipzig he removed to London, where he has since resided (excepting two professional visits to the United States), and is one of the most prominent musicians of the metropolis, well known as a pianoforte-player and teacher, littérateur and lecturer, and a strong supporter of progress in music. He is especially known as the friend and champion of Wagner. He founded the Wagner Society in 1872, and conducted its two series of concerts in 73 and 74. He was also a warm promoter of the 'Wagner Festival' in 1877, translated his 'Music of the Future' (Schott 1872), and received Wagner in his house during his stay in London. He was the first to play the concertos of Liszt and Tschaikowsky (Crystal Palace, Jan. 27, 72; Nov. 21, 74; March 11, 76).
But while Mr. Dannreuther is an earnest apostle of the new school, he is no less zealous for the old, as the range of the programmes of his well-known chamber concerts, his own able interpretations of Bach and Beethoven, his lectures on Mozart, Beethoven, and Chopin, his article on Beethoven in Macmillan's Magazine (July, 76), and other acts and words abundantly prove. He has not yet published any music.
# A Dictionary of Music and Musicians/Dash

From volume 1 of the work.
A round dot (symbol) is also used for a similar purpose, but with this difference, that notes marked with dots should be less staccato than those with dashes, being shortened about one half, thus—
[ F. T. ]
# A Dictionary of Music and Musicians/Dauney, William

From volume 1 of the work.
[ W. H. H. ]
# A Dictionary of Music and Musicians/Dankerts, Ghiselain

From volume 1 of the work.
​DANKERTS, Ghiselain, a native of Tholen in Zeeland, and a singer in the Papal Chapel in the middle of the 16th century. An eight-part motet of his composition, 'Lætamini in Domino,' is included in Uhlard's 'Concentus octo … ​vocum' (Augsburg 1545), and a six-part motet 'Tua est potentia' in the 'Selectissimae cantiones ultra centum' (Augsburg 1540). Also two books of madrigals for 4, 5, and 6 voices were published by Gardano (Venice 1559).
[ J. R. S. B. ]
# A Dictionary of Music and Musicians/Danzi, Franz

From volume 1 of the work.
[ M. C. C. ]
# A Dictionary of Music and Musicians/Daublaine et Callinet

From volume 1 of the work.
[ V. de P. ]