OpenLLM-France/wikimedia huggingface dataset:
# A Dictionary of Music and Musicians/Widor, Charles

​WIDOR, Charles Marie, organist and composer, born Feb. 22, 1845, at Lyons, where his father was organist of St. François. After an early training at home he was sent to Belgium, where he studied the organ with Lemmens, and composition with Fétis. He then returned to Lyons, and in Jan. 1870 became organist at St. Sulpice in Paris, a post he still retains.
[ G. C. ]
# A Dictionary of Music and Musicians/Whiting, George

​WHITING, George Elbridge, an eminent American musician, born Sept. 14, 1843, at Holliston, near Boston, U.S. His mother had been a fine vocalist during her youth. Two of his brothers adopted music as a profession, and with one of them, Amos, then organist at Springfield, Mass., he began to learn the piano when but 5 years old. At 13 he had attained such skill on the organ as to make his first appearance at a concert in Worcester, Mass. Two years later he succeeded Dudley Buck as organist of the North Congregational Church at Hartford, Conn. There he founded the Beethoven Musical Society for church practice. In 1862 he began his Boston career, playing at Dr. Kirk's church, and afterwards at Tremont Temple, and giving concerts on the Music Hall organ, and on many other large organs, and meanwhile studying with G. W. Morgan, organist in New York. In 1863 he visited England to study with Mr. W. T. Best, and while there often deputised for Mr. Best in church. Returning to America he became organist of St. Joseph's Church, Albany, where Emma La Jeunesse, now known as Madame Albani, was a member of his choir. [See vol. ii. p. 85.] After three years he returned to Boston, where he was organist and director of music at King's Chapel for five years, and at the Music Hall for one year. In 1874 he visited Berlin, and studied harmony with Haupt, and orchestration with Radecke. Returning to Boston again, he became principal organ-instructor in the New England Conservatory. He was also organist at the Cathedral of the Holy Cross, and conductor of the Foster Club, Boston. While Mr. Whiting was its director the club sang a number of his compositions, among others a setting of the prologue to Longfellow's 'Golden Legend,' and the first sketch of a cantata, 'The Tale of the Viking.' In 1879 he accepted a call from Theodore Thomas to take charge of the organ department in the College of Music at Cincinnati, of which Thomas was then director. A thousand dollars having been offered by the Musical Festival Association for a cantata, Buck and Whiting competed. Buck offered 'Scenes from Longfellow's Golden Legend,' Mr. Whiting submitted his 'Tale of the Viking,' enlarged to a dramatic cantata for three solo voices, chorus, and grand orchestra. The choice fell on Buck, not without considerable difference of opinion outside. In 1882 Mr. Whiting returned to Boston and the New England Conservatory, where he is now (1886) teacher. He is still young, and it is believed that the world will yet be greatly enriched by his work.
[W. H. D.]
# A Compendium of the Chief Doctrines of the True Christian Religion/Chapter 30

XXX. Imputation.
IN those churches, which have adopted an erroneous faith in three divine persons existing from eternity, it is held, that justification and salvation are effected by God the Father through the imputation of the merits and righteousness of his Son Jesus Christ; and that such imputation is when and with whom he pleases, without any other respect to the objects of election, than what flows from an arbitrary, unconditional pre-determination, and sovereign pleasure. But as the faith, which gave birth to such a delirium of the mind, is itself opposed to the divine unity, and in it's consequences cannot be contemplated by any truly rational mind, without a kind of horror and justifiable indignation, it shall be no further noticed in this place, than as an occasion given, in the way of contrast, to state the true doctrine of the imputation of good and evil, according to the nature of every man's life.
The merit and righteousness of our Lord Jesus Christ consisted in the various acts of redemption, which he performed while on earth: and as the redemption wrought by him was a work purely divine, as already explained in a former article, any imputation of his merit to a mere creature, to an insignificant worm, must be a thing plainly impossible, and in ​itself to the last degree absurd. For if redemption cannot be applied or ascribed to any angel or man, any more than the creation and preservation of the universe can, redemption being a kind of second creation; it follows, that the merit of such a divine process can be imputed to none, but to him who actually accomplished it.
The imputation, which really takes place, is an imputation of good and evil, and at the same time of faith, but only so far as man by his life has appropriated to himself either the one or the other. Hence it is written, "The Son of Man shall come in the glory of his Father, with the angels; and then he shall reward every man according to his works," Matt, xvi. 27. "They that have done good, shall come forth unto the resurrection of life; and they that have done evil, unto the resurrection of damnation," John v. 29. And again, "Blessed is the man, unto whom Jehovah imputeth not iniquity," Ps. xxxii. 2. The rewards and punishments here announced imply the imputation both of good and of evil: but still they are to be considered as the necessary and unavoidable result of the kind and quality of life, which a man chooses for himself. This is particularly true with respect to the imputation of evil, which, though permitted by the Lord, is not, properly speaking, imputed by him to man, but rather moderated and controlled by the divine mercy in it's superintendence over the general laws of divine order. But with respect to the imputation of good, and also of faith, it must always be regarded as the effect of divine mercy extended to, and received by, the regenerate man when become an angel, according to the quality of his past life.
# A Compendium of the Chief Doctrines of the True Christian Religion/Chapter 31

XXXI. Human Merit.
IT is the character of a natural man to place merit in good works, or to perform useful services to others merely for the sake of remuneration, in hope either of gain, or reputation, or some other worldly interest. Reward being thus his motive, or end in view, it is plain, that all the good which such a person does, receives it's quality from self-consideration; and that, being so tainted and polluted in it's source, it must necessarily be evil with respect to the doer, however serviceable it may be to others, or however engaging and fascinating in it's external appearance.
But the truly spiritual man, who does good purely from the love of good, or for the sake of good, is unwilling to hear of merit, or even to think of it, except while he is ascribing it wholly to the Lord, from whom alone all real good proceeds. On the contrary, he is desirous of serving his neighbour for the sake of his neighbour, of loving his friend for the sake of his friend, of benefiting his country for the sake of his country, and of doing good to all, according to their several states, and his own ability, not from any hope or expectation of reward, but from a generous, disinterested affection, inspired into his soul by him, whose love is universal, unmixed with alloy, and who can receive nothing in return for all his mercies to mankind, but their grateful acknowledgments and humble adoration.
# A Compendium of the Chief Doctrines of the True Christian Religion/Chapter 3

III. The Divine Essence, which is Divine Love and Divine Wisdom.
AS the divine Esse of Jehovah God is in itself infinitely above the comprehension of any finite mind, and cannot become the proper subject of either human or angelic contemplation, he has therefore in mercy been pleased so to accommodate himself to the capacity of his intelligent creatures, as to exhibit before them the most evident and striking marks of his divine love and divine wisdom, which constitute his essence. Some faint idea, therefore, may be formed of the divine essence, while we consider it as the complex of all the divine goods, and all the divine truths, which flow from the great fountain of life, and encircle him as a sun of righteousness. Thus God is not only an incomprehensible esse, but at the same time also an essence in some sort comprehensible, as divine love and divine wisdom, divine good and divine truth, in ​each of which respects he is truly and properly life in himself, that is, life independent of every other source.
Love and wisdom in God are essentially one, though capable of being distinguished in idea the one from the other. And it being a property of the divine love, in union with the divine wisdom, to love others out of or distinct from itself, to desire conjunction with others, and to make others happy from itself, it seems highly reasonable to believe, that this threefold tendency of the divine love and the divine wisdom was the cause of the creation of the world, and also still is the cause of it's preservation.
# A Compendium of the Chief Doctrines of the True Christian Religion/Chapter 34

XXXIV. Marriage.
IT has been already observed, art. 15 and 16, that as every thing in the universe, which exists according to divine order, bears a certain relation to good and truth, and to their union, so every thing in man has relation to his will and understanding, which are the receptacles of good and truth, or of love and wisdom, and to their conjunction in his mind and in his life. This conjunction of good and truth in man is compared in the Word to a marriage, and actually descends from a similar marriage of good and truth in heaven, which again in it's turn descends from the Lord himself, in whom the divine love and divine wisdom are essentially one. But the celestial marriage, while confined to a single individual mind, cannot be completed in all it's fulness and perfection; neither can it in such case be productive of so high and exquisite a sense of blessedness, as when it has ​for it's subject the united mind of a husband and wife. This also plainly appears to be the doctrine of the Lord concerning marriage: "Have ye not read, (says he to the Pharisees,) that he, who made them at the beginning, made them male and female? and said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh. "Wherefore they are no more twain but one flesh. What therefore God hath joined together, let not man put asunder," Matt. xix. 4 to 6.
Since then the celestial marriage of good and truth generates in the mind of man a corresponding love; and since this love cannot exist in all it's fulness, perfection, and blessedness, while received singly by either a male or a female form, but must be implanted and confirmed in both by a mutual and reciprocal intercourse; it follows, that the state of marriage keeps pace with the state of religion in man, and that, when under the influence of true conjugial love, it is the most holy, chaste, and perfect state, as well as the happiest and most blessed, that either men or angels are capable of attaining. It is therefore maintained, from the original design of creation, and from the general testimony of the Word, rightly understood, that true conjugial love, which can only exist between one husband and one wife, inasmuch as it is grounded in the marriage of good and truth, and corresponds with the marriage of the Lord and his church, is a primary characteristic of the true christian religion; being the very ground or plane, which receives the divine influx, and together with it all the joys, pleasures, delights, and beatitudes, from first principles to ultimate effects, which can be conferred on man by the Lord his Creator, Redeemer, and Regenerator.
# A Compendium of the Chief Doctrines of the True Christian Religion/Chapter 29

XXIX. Piety.
IT is supposed by many, that a spiritual life, or a life which leads to heaven, consists in piety, in an external appearance of sanctity, and in a renunciation of the world. But piety without charity or neighbourly love, an external sanctity without that which is internal, and a renunciation of the world without an intercourse with, the world, do not constitute the true spiritual life of man. Yet piety, when derived from charity, and external sanctity, when derived from that which is internal, and a renunciation of the world, when united with a life of usefulness in it, do really constitute and make manifest his spiritual life.
Piety consists in thinking and speaking in a godly, religious manner, exercising oneself much in prayer, behaving on such occasions with humility, frequenting ​places of worship, devoutly attending to sermons, receiving at stated times the sacrament of the holy supper, and in performing other acts of worship according to the ordinances of the church. But the life of charity consists in willing and doing good to our neighbour, and in acting on every occasion from a principle of justice and equity, of goodness and truth. In short, a life of charity consists in performing useful services to all around us; and this is the primary and essential constituent of divine worship, while piety is only the secondary and formal part of it. This latter, however, without the former, is dead; and they, who practise it, are generally filled with ideas of their own superior sanctity and merit; when nevertheless, like the hypocritical Pharisees of old, they are only "paying tithe of mint, and anise, and cummin, but omitting the weightier matters of the law, judgment, mercy, and faith, Matt, xxiii. 23.
Of a similar nature and quality is the external appearance of sanctity, when there is nothing of internal devotion corresponding to it in the heart. With all such as come under this character there is no love of good and truth, justice and sincerity, for their own sakes: but, on the contrary, some selfish or worldly end debases their worship, and renders their high pretensions to religion perfectly null and void.
The renunciation of the world, which is required by the divine laws, does not consist in rejecting worldly things, such as riches, honours, and the conveniencies of natural life; nor in continually meditating about God, salvation, and eternal life; nor in spending one's whole time in prayer, and the reading of the Word, and other pious books; nor yet in mortifications of the body, as some have ignorantly imagined and taught: but it consists in loving the Lord and our neighbour, in acting justly, sincerely, ​and conscientiously, according to the divine precepts, in every employment and situation of life, and thus in abstaining from the evils of the world, while we are necessarily conversant with it, agreeably to these words of the Lord, "I pray not that thou shouldst take them out of the world, but that thou shouldst keep them from the evil," John xvii. 15.
# A Dictionary of the Book of Mormon/Coriantum

​CORIANTUM. A good king of the Jaredites. He was the son of Emer, who, four years before his death, anointed Coriantum to reign in his stead. He was a righteous, just and vigorous ruler, and in his days the Jaredites were greatly prospered and many large cities were built. But he had no children until he was exceedingly old; his wife died when she was 102 years of age, after ​which he married a young maid, who bore him a large family. He lived until he was 142 years old, when he died, and was succeeded on the throne by his son Com.
# A Dictionary of the Book of Mormon/Corihor

​CORIHOR. A Jaredite prince, the son of Kib, and grandson of Orihah, the first king of that race. He was the first who raised the standard of revolt and caused war and bloodshed in the midst of that people; for when Corihor was ​32 years old he rebelled against his father, and went from Moron and established himself in the land of Nehor. There he drew many to him; when strong enough he invaded the land of Moron, took the king, his father, captive and reigned in his stead. After many years, Shule, a son born to Kib while in captivity, drove Corihor from the throne and replaced their father thereon. After this, Corihor appears to have been loyal to his father and to his brother Shule, who succeeded Kib. For this devotion Corihor was placed in authority in the nation; but one of his sons, named Noah, proved a traitor, and rose in rebellion against Shule and Corihor, and eventually obtained possession of the kingdom.
# A Dictionary of the Book of Mormon/Corihor, Land and Valley

​CORIHOR, LAND AND VALLEY. The scene of some of the most hotly contested battles between Shiz and Coriantumr, in the last great Jaredite war. Its locality is unknown, but it was evidently on the northern continent. Shiz, having been defeated by Coriantumr, retreated to this valley, sweeping off before him the inhabitants who would not join him. There his army pitched its tents, but when the contending hosts of men, women and children were sufficiently rested, Coriantumr challenged Shiz. Three battles ensued. Shiz was, in the end, victorious; but so weakened were his followers that they could not follow up their victory, and from sheer exhaustion hostilities ceased for a time.
# A Dictionary of the Book of Mormon/Corianton

​CORIANTON, SON OF ALMA. Of Corianton's birth and death we have no record. With his brothers, he is first mentioned in the Book of Mormon at the time of the Zoramite apostasy, when, though young and inexperienced, ​his father took him on the mission to that people. At this period of his life, Corianton appears to have been afflicted with a failing common to youth — an inordinate estimate of his own strength and wisdom, and an inclination to scepticism, if not to infidelity. He was a doubter of everything except his own supposed abilities. He marveled that the assurance of the coming of the Messiah should be given to men so long before His advent. His mind was worried concerning the resurrection of the dead, the restoration of all things, the eternal punishment of the sinner, and other points of doctrine. He denied the justice of God in the condemnation of the evil-doer, and sought to justify himself in sinning, on the plea of God's mercy. Possessed of such a frame of mind as this, no wonder that he sinned. Notwithstanding that Alma had imparted the Holy Spirit to him, like unto the rest of the brethren, when they started out to reclaim the Zoramites from their sin-satisfying apostasy, he deserted his field of labor, and went over to the borders of the Lamanites to enjoy the sinful embraces of Isabel, of Siron, a harlot, whose meretricious charms had led many away from the paths of virtue. As might reasonably be expected, this iniquitous conduct of Corianton placed a stumbling-block in the way of his fellow laborers, and caused many of the Zoramites to reject the light of the Gospel. Alma, in his “commandments” to Corianton, severely chided him for his sinful conduct, pointed out the awful criminality of his course, and entered into a lengthy explanation of the doctrines Corianton doubted or denied.
From the tenor of Corianton's after life, we judge that he sincerely repented of his youthful follies and unbelief. We find that during his father's lifetime he accompanied him on his missionary travels, and after Alma's death he labored under the direction of his brother Helaman. He ​survived both his elder brothers, and at the time of Shiblon's death (B. C. 53) was in North America, whither he had gone in a ship to carry provisions to the settlers. This is the last time his name is mentioned in the sacred pages.
We infer from the manner in which the statement is made, that if Corianton had been in Zarahemla at the time of Shiblon's death, the latter would have transferred the records and other sacred things to his charge, instead of to their nephew, Helaman; if this be so, it is evident that by his later life he had proved himself worthy of such a high honor.
# A Dictionary of the Book of Mormon/Coriantor

​CORIANTOR. The father of the Prophet Ether; he was the son of Moron, one of those unfortunate kings of the Jaredites, who was deposed through treason and rebellion, and held a prisoner the remainder of his life. Coriantor was born in captivity and remained so all his days. This period of Jaredite history is a particularly sad one; it is an epoch of sin and war. Many prophets appeared, who proclaimed that the Lord would execute judgment against the Jaredites to their utter destruction, and that He would bring forth another people to possess the land, as He had their fathers; but the people rejected all the words of these servants of God, “because of their secret societies and wicked abominations;” nevertheless, in that and the succeeding generation these prophecies were all fulfilled — the Jaredites were destroyed and the land was given to a branch of the house of Israel.
# A Dictionary of the Book of Mormon/Comnor

​COMNOR. A hill near the valley of Shurr, location unknown, but apparently nearer the Atlantic than the Pacific seaboard of North America. In one of the last great wars that took place among the Jaredites, Coriantumr massed his troops upon this hill, and there challenged to battle, by call of trumpet, the armies of Shiz. A series of battles then ensued which, in the end, resulted disastrously to Coriantumr.
# A Dictionary of the Book of Mormon/Coriantum (II)

​CORIANTUM. A Jaredite prince, the son of Omer; he was born while his father was held in captivity by his brother Jared. When Coriantum grew to manhood he became exceedingly angry at the course pursued by Jared, and with another brother, Esrom, he raised an army and made an unexpected night attack upon the forces of Jared, in which the latter were almost entirely destroyed. They then restored their father to the throne. (See Akish.)
# A Dictionary of the Book of Mormon/Coriantum (III)

​CORIANTUM. One of the royal dynasty of the Jaredites, who was held in captivity during his entire life; his father's name was Amnigaddah. In the days of his ancestor, Hearthrom, the reigning family were deposed, and for several generations they were held as prisoners, Com, the son of Coriantum, rebelled, and, after a lengthy war, regained possession cf the kingdom.
# A Chinese and English vocabulary, in the Tie-chiu dialect/Chau
### Chau.
#### 遭$^1$

    To meet with; to occur; to happen; a time.

#### 糟$^1$

    Grain from which spirits have been distilled; dregs.

#### 走$^2$

    To walk; go; run.

#### 皂$^{-3}$

    Inferiors; police runners.

#### 造$^{-3}$

    To make; do; commence.

#### 悼$^{-3}$

    Commiseration; to pity.

#### 罩$^{-3}$

    A fishing basket; to cover over; to shade; a shade.

#### 棹$^{-3}$

    To move; agitate; shake; to rectify.

#### 奏$^{3-}$

    To give information to the emperor; to advise him.

#### 灶$^{3-}$

    A furnace; fire place.

#### 卓$^{-3}$

    To surpass, superior.
# A Chinese and English vocabulary, in the Tie-chiu dialect/Chek
### Chek.
#### 一$^{-4}$

    One; the first.

#### 澤$^{-4}$

    Marshy; wet; softened; enriched.

#### 叔$^4$

    An uncle; a common appellation of Chinese; Mr.

#### 則$^4$

    Then; therefore; in that case; a rule; pattern.

#### 嘖$^4$

    To cry out aloud; tumultuous; wrangling.

#### 漬$^4$

    To drench; dye; steep.

#### 積$^4$

    To accumulate; hoard up; gather together.

#### 稷$^4$

    Best grain; tho god of grain; the officer who presides over grain.

#### 燭$^4$

    A candle.