OpenLLM-France/wikimedia huggingface dataset:
# A Dictionary of Music and Musicians/Pneuma

From volume 3 of the work.
​PNEUMA (from the Greek πνεῦμα, a breathing; Lat. Pneuma, vel Neuma). A form of Ligature, sung at the end of certain Plain Chaunt Melodies, to an inarticulate vowel-like sound, quite unconnected with the verbal text; in which particular it differs from the Perielesis, which is always sung to an articulate syllable. [See Ligature; Perielesis.]
The use of the Pneuma can be traced back to a period of very remote antiquity quite certainly as far as the age of S. Augustine (350–430). Since then, it has been constantly employed in the Offices of the Roman Church; more especially at High Mass, on Festivals, in connection with the Alleluia of the Gradual, from which it takes its Tone, as in the following Alleluia (Tone 1), sung on Easter Sunday:—
[ W. S. R. ]
# A Dictionary of Music and Musicians/Plus Ultra

From volume 3 of the work.
​PLUS ULTRA. A sonata in A♭ by Dussek for pianoforte solo, op. 71. The motto 'Plus Ultra' appears to have been provoked by that of Woelfl's sonata, Non Plus Ultra; but whether it was affixed by the composer or by the publishers is not certainly known; probably by the latter, as the work was first published in Paris, to which Dussek had recently returned, with the title 'Le Retour à Paris.' The title-pages of the two works are as follows:—
'Non Plus Ultra. A Grand Sonata for the Pianoforte, in which is introduced the favourite Air Life let us Cherish, with Variations. Composed and dedicated to Miss E. Binny by J. Woelfl. Op. 41. London: Printed and sold for the author by J. Lavenu.'
'Plus Ultra. A Sonata for the Pianoforte, composed and dedicated to Non Plus Ultra, by J. L. Dussek. Op. 71. London: Cianchetti and Sperati.
[ G. ]
# A Dictionary of Music and Musicians/Plantade, Charles

From volume 3 of the work.
[ G. C. ]
# A Dictionary of Music and Musicians/Pleasants, Thomas

From volume 3 of the work.
[ W. H. H. ]
# A Dictionary of Music and Musicians/Pleyel & Co.

From volume 3 of the work.
[ A. J. H. ]
# A Dictionary of Music and Musicians/Plintivo

From volume 3 of the work.
[ J. A. F. M. ]
# A Dictionary of Music and Musicians/Andreoli, Giuseppe

From volume 1 of the work.
[ T. P. H. ]
# A Dictionary of Music and Musicians/Andantino

From volume 1 of the work.
[ E. P. ]
# A Dictionary of Music and Musicians/Anderson, Lucy

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

From volume 1 of the work.
[ J. M. ]
# A Dictionary of Music and Musicians/Andrevi, Francesco

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

From volume 1 of the work.
[ E. P. ]
# A Dictionary of Music and Musicians/Androt, Albert

From volume 4 of the work.
​ANDROT, Albert Auguste, was born at Paris in 1781, and admitted into the Conservatoire in his fifteenth year. In 1799 he obtained a prize for his exercises in harmony, and four years afterwards, having gained the Prix de Rome for his 'Alcyone,' he was sent to that city to study under Guglielmi. During the first year of his residence in Rome he made such progress that his master commissioned him to write a requiem and another sacred composition. The latter, performed during Passion Week, excited so much admiration, that he was engaged to compose an opera for the autumn. He had scarcely completed the last scene when nature sank under the arduous labour, and the composer died on August 19, 1804. In the following October a De Profundis of his composition was performed in his memory at the church of San Lorenzo in Lucinia.
[ C. H. P. ]
# A Dictionary of Music and Musicians/Ander, Aloys

From volume 1 of the work.
[ C. F. P. ]
# A Dictionary of Music and Musicians/Andre, Johann

From volume 1 of the work.
[ C. F. P. ]
# A Dictionary of Music and Musicians/Andreoli family

From volume 1 of the work.
[ G. ]
# A Dictionary of the Booksellers and Printers who Were at Work in England, Scotland and Ireland from 1641 to 1667/Marriot (Richard)

​MARRIOT (RICHARD), bookseller in London; Under St. Dunstan's Church in Fleet Street [White Flower de Luce], 1645-79. In partnership with his father, John Marriot, q.v., for some years. On May 3rd, 1651, his father assigned over to him a large number of copyrights. Amongst his most noted publications was the first edition of Isaak Walton's Complete Angler, 1653, printed for him by T. Maxey.
# A Dictionary of the Booksellers and Printers who Were at Work in England, Scotland and Ireland from 1641 to 1667/Martin (Edward)

​MARTIN (EDWARD), bookseller in Norwich; Upper Half Moone in the Market Place, 1646. His name is found on a pamphlet entitled Hue and Cry after Vox Populi, 1646. [E. 355. (13).]
# A Dictionary of the Booksellers and Printers who Were at Work in England, Scotland and Ireland from 1641 to 1667/Martin (R )

​MARTIN (R ), bookseller in London; At the Venice in the Old Bayly, 1641. His name is found on the following work: Antipathie betweene the French and Spaniard Englished by Robert Gentilys, 1641.
# A Dictionary of the Booksellers and Printers who Were at Work in England, Scotland and Ireland from 1641 to 1667/Man (Edward)

​MAN (EDWARD), bookseller in London; Swan in St. Paul's Church-Yard, 1665. Successor to S. Man, q.v. at this address. His name is found on the following book: The Princesse Gloria or, the Royal Romance .... The Second Edition. London: Printed for Edward Man at the sign of the Swan in St. Pauls Church-yard. 1665, a re-issue of the unsold copies previously published by William Brooke in 1661.
# A Dictionary of the Booksellers and Printers who Were at Work in England, Scotland and Ireland from 1641 to 1667/Marsh (Henry)

​MARSH (HENRY), bookseller in London, (1) Princes Armes at the lower end of Chancery Lane, neer the Inner Temple Gate in Fleet Street; (2) Over against the golden Lyon tavern in Princes Street; (3) Swan Alley, Ludgate Hill. 1641-65. Took up his freedom October 5th, 1635. [Arber, iii. 687.] Associated with Francis Kirkman in publishing plays. He died before the end of the year 1665, and by his will dated September 10th left everything to his mother, Susan Tyton, widow, of St. Andrew's, Holborn. His brother, Michael Marsh, administered the will, but Kirkman took over the business. A list of books on sale by Marsh in 1661 occupies the last three pages of Montelion's Don Juan Lamberto, 1661, 4$^o$. Amongst the folios was Ed. Grimstone's edition of Polybius; amongst the quartos, Walker's History of Independency; and amongst the octavos, Quarles' last poems. [B.M. E. 1048 (6); P.C.C. 100. Hyde.]
# A Dictionary of the Booksellers and Printers who Were at Work in England, Scotland and Ireland from 1641 to 1667/Martin, or Martyn (John)

​MARTIN, or MARTYN (JOHN), bookseller in London; Bell in St. Paul's Churchyard, 1649-80. Partner with James Allestry, q.v., and succeeded him as publisher to the Royal Society. The last entry to him in the Term Catalogues is in May, 1680. [Arber, T.C., i., p. 398.]
# A Dictionary of the Booksellers and Printers who Were at Work in England, Scotland and Ireland from 1641 to 1667/Man (Samuel)

​MAN (SAMUEL), bookseller in London, (1) Swan in Paul's Church yard; (2) Ivy Lane. 1616-74. Apprentice to William Welby. Warden of the Company of Stationers 1643, 1644, and Master in the years 1646, 1654 and 1658. He died in April, 1674, at the age of eighty-seven. [Smyth's Obituary, p. 101.] His will was dated December 28th, 1672, and mentions three sons, Thomas, James, and Edward. He left a sum of £320 in the English stock to his wife Anne, and appointed Samuel Gellibrand, q.v. the overseer of his will, [P.C.C. 49. Bunce.]
# A Dictionary of the Booksellers and Printers who Were at Work in England, Scotland and Ireland from 1641 to 1667/Malpas (Joan)

​MALPAS (JOAN), bookseller (?) at Sturbridge [i.e., Stourbridge] in Worcestershire, 1661. Found in the imprint to the following pamphlet: Monarchiæ Encomium est sceptrum sive solium Justitia Stabilitum, or A congratulation of the King's Coronation .... By Tho. Malpas, Preacher of the Gospel at Pedmore in Worcester-shire. London, Printed by T. Leach, and are to be sold by ....Joan Malpas in Sturbridge in Worcester-shire, 1661.
# A Dictionary of the Booksellers and Printers who Were at Work in England, Scotland and Ireland from 1641 to 1667/Marshall (John)

​MARSHALL (JOHN), bookseller in London; Hand and Pen in Corn-hill over against the Royall Exchange, 1646. William Bentley, q. v., printed for him Dr. Peter Chamberlen's Voice in Rhama … London, 1647. [E. 1181.(8).]
# A Dictionary of the Booksellers and Printers who Were at Work in England, Scotland and Ireland from 1641 to 1667/Marriot (John)

​MARRIOT (JOHN), bookseller in London; [White] Flower de Luce, Fleet Street [St. Dunstan's Churchyard], 1616-57. Published the works of Breton, Donne, Drayton, Massinger, Quarles, and Wither. His son, Richard Marriot, q.v. was for some time in partnership with him, and eventually succeeded to the business.
# A Dictionary of the Booksellers and Printers who Were at Work in England, Scotland and Ireland from 1641 to 1667/White (Robert)

​WHITE (ROBERT), printer in London; Warwick Court, Warwick Lane, 1639-67. Took up his freedom December 7th, 1639. [Arber, iii. 688.] Partner with Thos. Brudenell, in printing the Bible; in 1647. They were also joint printers of Sprigge's Anglia Rediviva although only the initials of Robert White occur in the imprint. White was also associated with George Bishop in printing several news-sheets. At the survey of the press taken in 1668 he is returned as having three presses, three apprentices and seven workmen. [Plomer, Short History, p. 225.]
# A Dictionary of the Booksellers and Printers who Were at Work in England, Scotland and Ireland from 1641 to 1667/Whiting (G )

​WHITING (G), bookseller(?) in London (?), 1652. His name occurs on the imprint to a pamphlet entitled Black Monday turn'd White, 1652. [B.M. 718, c. 20 (2).]
# A Dictionary of the Booksellers and Printers who Were at Work in England, Scotland and Ireland from 1641 to 1667/Whittington (George)

​WHITTINGTON (GEORGE) bookseller in London; Blew Anchor in Cornhill, neer the Royall Exchange, 1643-9 (?). His name is found on the imprint to the following pamphlet: Humble petition of many thousands of Young Men, 1646. [E. 378, 15.] Issued some books in partnership with John Partridge and James Moxon and Hannah Allen.
# A Dictionary of the Booksellers and Printers who Were at Work in England, Scotland and Ireland from 1641 to 1667/Whaley (Peter)

​WHALEY (PETER), bookseller in London; Gun in Ivy Lane, 1645. Associated with C. Greene, q.v. Had a son Samuel apprenticed on March 1st 1649/50.
# A Dictionary of the Booksellers and Printers who Were at Work in England, Scotland and Ireland from 1641 to 1667/Whitaker (Thomas)

​WHITAKER (THOMAS), bookseller in London; King's Arms, St. Paul's Churchyard, 1642(?)-50(?). In partnership with Richard Whitaker, and carried on the business after Richard's death in 1648. Thomas Whitaker died about 1650, and his widow married Mr. Alexander Brome. On March 7th, 165 2/3, they assigned over all their right and title to the Whitaker copyrights to Humphrey Robinson, Richard Thrale, Joshua Kirton, and Samuel Thompson. This assignment numbered one hundred and nine items, and fills four pages of the Stationers' Register. [See also Introduction.]
# A Dictionary of the Booksellers and Printers who Were at Work in England, Scotland and Ireland from 1641 to 1667/White (Daniel)

​WHITE (DANIEL), bookseller in London; Seven Stars in St. Paul's Church Yard, 1659-60. His name is found in the following works: P. Cornelius' Way to the Peace, 1659; [S. (G.) Poetical Essay, As an Arrha of a larger harvest, 1660; see Wharton (G.), Select and Choice Poems, 1661.
# A Dictionary of the Booksellers and Printers who Were at Work in England, Scotland and Ireland from 1641 to 1667/West (Simon)

​WEST (SIMON), bookseller in London; Blackamore's Head in great Wood-street, neer Cheapside, 1637-46. Took up his freedom February 6th, 1637. [Arber, iii. 688.] Became a teacher of shorthand and wrote and published a book on the subject entitled Arts Improvement: or Short and swift Writing … London, 1647. [B.M. 1043, c. 45.]
# A Dictionary of the Booksellers and Printers who Were at Work in England, Scotland and Ireland from 1641 to 1667/Whitaker (Richard)

​WHITAKER (RICHARD), bookseller in London; Kings Arms in St. Paul's Churchyard, 1619-48. Took up his freedom May 3rd, 1619. [Arber, iii. 685.] In partnership with Thomas Whitaker, q.v. They had an extensive business, and published much of the best literature of the period. Richard Whitaker was a warden of the Company of Stationers in the years 1643—5. He died on February 5th, 164 7/8. [Smyth's Obituary, p. 25.]
# A Dictionary of the Booksellers and Printers who Were at Work in England, Scotland and Ireland from 1641 to 1667/White (John)

​WHITE (JOHN), bookseller in London; Threadneedle Street, behind the Old Exchange, 1661. His name is found on the imprint to a pamphlet entitled, Hermas: The Three Bookes of Hermas the Disciple of Paul the ​Apostle … Englished by John Pringle … Landon, Printed for John White in Threadneedle Street, behinde the Old Exchange, 1661. [Bodleian; Hazlitt, i. 211.]
# A Dictionary of the Booksellers and Printers who Were at Work in England, Scotland and Ireland from 1641 to 1667/Whittlesey (Thomas)

​WHITTLESEY (THOMAS), bookseller (?) in London (?), 1662. His name is found on the imprint to John Heydon's Holy Guide', [Hazlitt, iv. 47.]
# A Critical Exposition of the Popular 'Jihád'/Introduction/25

[Sidenote: Mecca a barrier against the conversion of the southern tribes.]
25. Up to this time, notwithstanding the persecutions, exiles and wars against Islam, it had spread by the mere force of persuasion among the Meccans, some of whom had emigrated to Abyssinia and most to Medina, the whole of the influential tribes of Aws and Khazraj at Medina, as well as among the Jews there, and among some of the tribes in the north, and east of Medina and the centre of Arabia. But as Mecca in the south had declared war against Islam, most of the Arab tribes connected somehow with the Meccans, and those inhabiting the southern and south-eastern parts of Arabia, to whom Mecca served geographically as a barrier, watched the proceedings of the war and the fate of Islam, and had no opportunity of coming to Medina to embrace Islam, nor of having friendly intercourse with the Moslems, nor of receiving Mohammadan missionaries in the face of the wars waged by the Koreish who were looked upon as the guardians of the Kaaba, the spiritual or religious centre of the idolatrous Arabs. At the end of the last or the fifth year many Bedouin tribes, among whom might be counted the Bani Ashja, Murra, Fezara, Suleim, Sad-bin-Bakr and Bani Asad, had furnished several thousand Arabs to the Koreish for the siege of Medina. Only when the aggressions of the Koreish against the Moslems were suspended that the warring tribes and those of the Central, Southern and Eastern Arabia could think of what they had heard of the reasonable preaching of Islam against their idolatry and superstitions.
# A Critical Exposition of the Popular 'Jihád'/Introduction/3

[Sidenote: Commencement of the state of war.]
[Sidenote: The Koreish being public enemies were liable to be treated as such.]
3. The fierce persecutions renewed by the Koreish at the time of the expulsion of the Moslems from Mecca were acts of hostility tantamount to a declaration of war. From that time commenced the state of war between the parties. In the Arab society at Mecca there was neither an organized Government, nor any distinction between a public and private person and property. There was no regular army in the State, and what existed was not a permanently organized body, so provided with external marks that it could be readily identified. The form of Government at Mecca was patriarchal, and the chiefs of the Koreish and the citizens of Medina themselves constituted an army when occasion arose. Therefore, since the commencement of hostilities or the state of war, every individual of the Koreish or the Meccans was a public enemy of the Moslems, and liable to be treated as such in his person and property, except those who were unable to take part in the hostilities, or, as a matter of fact, abstained from engaging in them. Therefore it was lawful for the Moslems to threaten or to waylay the caravans of the enemy, which passed to and from Mecca close to Medina, and also to attack the Koreish at Mecca, if they could possibly do so.
# A Critical Exposition of the Popular 'Jihád'/Introduction/30

[Sidenote: The various deputations and embassies in the 9th and 10th year of the Hegira.]
30. During these two years deputations of conversion to Islam were received by Mohammad at Medina from the most distant parts of the Peninsula, from Yemen and Hazaramaut from Mahra Oman and Bahrein in the south, and from the borders of Syria and the outskirts of Persia. Many of the chiefs and princes of Yemen and Mahra, of Oman, Bahrein and Yemama—christians and pagans—intimated by letter or by embassy their conversion to Islam. The Prophet used to send teachers with deputations and embassies, where they were not already sent, to instruct the newly converted people the duties of Islam and to see that every remnant of idolatry was obliterated.
# A Critical Exposition of the Popular 'Jihád'/Introduction/27

[Sidenote: Surrender of Mecca. A.H., 8.]
27. The position of Islam at Mecca was greatly strengthened since the truce in A.H. 6, by increase in the number of Moslems, influential and leading, as well as of persons of minor note and importance there, consequently the advocates of Islam, peace and compromise were growing in number and confidence. Among the idolatrous Koreish there were no chiefs of marked ability or commanding influence left at Mecca; almost all of them had gone over to the cause of Islam. In the meantime the infraction of the terms of the truce by the Bani Bakr and Koreish caused the surrender of Mecca without bloodshed.
# A Critical Exposition of the Popular 'Jihád'/Introduction/28

[Sidenote: The Meccans not compelled to believe.]
28. Though Mecca had surrendered, all its inhabitants had not already become converts to Islam. Mohammad did not take any compulsory means to convert the people: "Although the city had cheerfully accepted his supremacy," writes Sir W. Muir, "all its inhabitants had not yet embraced the new religion, or formally acknowledged his prophetical claim. Perhaps he intended to follow the course he had pursued at Medina and leave the conversion of the people to be gradually accomplished without compulsion."

## Footnotes

* ↑ The Life of Mahomet, by Sir W. Muir, Vol. IV, page 136. Those who had newly joined the Moslem Camp at Mecca to repel the threatening gathering of Hawázin, and those of them who preferred submission to the authority of Mohammad, are called by Sir W. Muir "his new converts." (IV., 149). But in fact they were not called believers. They are called simply Muallafa Qolubohum in the Koran (IX., 60) which means whose hearts are to be won over.
# A Critical Exposition of the Popular 'Jihád'/Introduction/32

[Sidenote: All the conversions, individual and tribal, without any compulsion.]
32. Thus all these tribal conversions and the speedy spread of Islam in the whole of Arabia was accomplished without any resort to arms, compulsion, threat, or "the scymitar in one hand and the Koran in the other." The Pagan Arabs, the Christians and the Jews, those who embraced Islam, adopted it joyfully and voluntarily. Islam had been much persecuted for many years from the third year of its Prophet's mission to the sixth year after the Hegira—a period of about sixteen years, but it flourished alike during persecutions and oppositions as well as during periods of peace and security of the Moslems. It was the result of Mohammad's staunch adherence to the uncompromising severity of his inflexible principles of preaching the divine Truth and his sincere belief in his own mission that he bore steadfastly all the hardships of persecutions at Mecca and the horrors of the aggressive wars of the Koreish and others at Medina, and persuaded the whole of Arabia, Pagan, Jewish and Christian, to adopt Islam voluntarily.

## Footnotes

* ↑ The rebellion of almost the whole of Arabia—wrongly called apostasy—after the death of Mohammad was chiefly against the Government of Abu Bakr, the first Khalifa of the Republic of Islam. No such paramount power over the whole of Arabia was ever vested in the chiefs of Mecca, and the Arabs were unaccustomed to this new form of Government. They had neither rebelled against Islam, nor apostatized from their religion, except a very few of them who had attached themselves to Moseilama for a short time.
# A Dictionary of Music and Musicians/Tyrolienne

​TYROLIENNE, a modified form of Ländler. [See vol. ii. p. 83.] The 'Tyrolienne' never had any distinctive existence as a dance; the name was first applied to Ballet music, supposed more or less accurately to represent the naïve dances of the Austrian or Bavarian peasants. In a similar manner it was adopted by the compilers of trivial school-room pieces, with whom it is as much a rule to print their title-pages in French as their marks of time and expression in Italian. The fashion for Tyrolean music in England was first set by the visit of the Rainer family, in ​May 1827, since when several similar performances have been heard from time to time. Most of these companies of peasant musicians come from the Ziller Thal, where the peculiar forms of Tyrolean music may still be heard better than anywhere else. The best-known example of an artificial 'Tyrolienne' is the well-known 'Chœur Tyrolien' in Act iii. of Rossini's 'Guillaume Tell,' the first strain of which is given below. For examples of the genuine Ländler we must refer the reader to Ritter v. Spaun's 'Oesterreichischen Volksweisen' (Vienna, 1845), M. V. Suss's 'Salzburger Volkslieder' (Salzburg. 1865), or Von Kobell's 'Schnadahüpfeln' (Munich, 1845).
A characteristic feature of the original form of Ländler as sung in Austrian and Bavarian Tyrol is the Jodel. This term is applied to the abrupt but not inharmonious changes from the chest voice to the falsetto, which are such a well-known feature in the performances of Tyrolese singers. The practice is not easy to acquire, unless the voice has been accustomed to it from early youth: it also requires a powerful organ and considerable compass. Jodels form an impromptu adornment to the simple country melodies sung by the peasants; they are also used as ritornels or refrains at the end of each verse of the song. They are not sung to words, but merely vocalised, although passages resembling them in form are of frequent occurrence in Tyrolean melodies. Examples of these will be found below in a dance song from von Spaun's collection. Moscheles (Tyrolese Melodies, 1827) tried to note down some of the Jodels sung by the Rainer family, but the result was neither accurate nor successful.
[ W. B. S. ]
# A Dictionary of Music and Musicians/Turpin, Edmund

[ G. ]
# A Dictionary of Music and Musicians/Turner, William

[ W. H. H. ]
# A Dictionary of Music and Musicians/Tusch

​TUSCH, probably a form of Touche, that is, Toccata, and that again related to Tuck, Tucket. The German term for a flourish or ensemble-piece for trumpets, on state or convivial occasions. Weber has left one of 4 bars long for 20 trumpets, given in Jähns's Verzeichniss, 47 a. [See Fanfare.]
[ G. ]
# A Dictionary of Music and Musicians/Türk, Daniel

[ F. G. ]