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

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

From volume 1 of the work.
​ACIS AND GALATEA. A 'masque,' or 'sereriata,' or 'pastoral opera,' composed by Handel at Cannons, probably in 1720 (date is wanting on autograph); and performed there probably in 1721. Words by Gay, with additions by Pope, Hughes, and Dryden. Re-scored by Mozart for Van Swieten, Nov. 1788. Put on the stage at Drury Lane by Macready, Feb. 5, 1842.—'Aci, Galatea, e Polifemo,' an entirely different work, was composed in Italy in 1708-9.
# A Dictionary of Music and Musicians/Ad Libitum

From volume 1 of the work.
​AD LIBITUM (Lat.). At the pleasure of the performer, as regards time and expression. In the case of arrangements—'with violin or flute ad libitum'—it signifies that the solo instrument may be left out or exchanged at pleasure.
# A Dictionary of Music and Musicians/Adagio

From volume 1 of the work.
[ E. P. ]
# A Dictionary of the Book of Mormon/Zarahemla

​ZARAHEMLA. When Mosiah I led the more righteous portion of the Nephites northward from the land of Lehi-Nephi. (About B. C. 200), he found on the west bank of the river Sidon a city inhabited by a partly civilized and irreligious people, whose language he could not understand. They were ruled by a chief or king named Zarahemla. When the two races began to understand each other it was found that the people of Zarahemla were the descendants of a colony which was led by the Lord out of Jerusalem in the year when that city was destroyed by the king of Babylon (B. C. 589). After wandering in the wilderness they were brought across the great waters and landed in the southern portion of the North American continent. In after years they migrated southward to the place where they were found by Mosiah. Among the members of the original colony was Mulek, the youngest son of king Zedekiah; and it is presumable that most of them were of the house of Judah.
Of the history of the colony for nearly four hundred years we know next to nothing. It is summed up in the few following words: "And at the time that Mosiah discovered them, they had become exceedingly numerous. Nevertheless, they had had many wars and serious contentions, and had fallen by the sword from time to time; and their language had become corrupted; and they had brought no records with them; and they denied the being of their Creator; and Mosiah, nor the people of Mosiah, could understand them." (Omni, 1:17.)
# A Dictionary of the Book of Mormon/Zedekiah

​ZEDEKIAH. One of the twelve Disciples called and chosen by Jesus to minister to the Nephites at the time of his visit to that people (A. C. 34). Zedekiah was present near the temple in the land Bountiful, when Jesus appeared, and was baptized by Nephi on the day following. He is not mentioned again in the sacred record.
# A Dictionary of the Book of Mormon/Zedekiah (II)

​ZEDEKIAH. The last king of Judah. In the first year of his reign, Lehi and his family left Jerusalem. Zedekiah's name occurs eight times in the Book of Mormon, five of which are connected with Lehi's departure, the other three relate to the monarch's posterity. The killing of the sons ​of Zedekiah by the king of Babylon is spoken of in Helaman, 8:21.
# A Dictionary of the Book of Mormon/Zeezrom (II)

​ZEEZROM. A Nephite city on their southwest frontier, probably a short distance west of Manti. In the great war between the Nephite commonwealth and Amalickiah, Zeezrom fell into the hands of the Lamanites. It was in their possession when Helaman arrived in that region with his army of young Ammonites (B. C. 66). This is the only time that this city is mentioned by name, but it doubtless was captured by the Lamanites more than once in their successful invasions of Zarahemla in later years.
# A Dictionary of the Book of Mormon/Zarahemla, Land of

​ZARAHEMLA, LAND OF. As there were two lands of Nephi, the greater and the lesser, so, for exactly the same reasons, there were two lands of Zarahemla; the one occupying the whole of ​South America, from the great wilderness, which formed its southern border, northward to the land Bountiful; the other, the district immediately surrounding the capital city, which bore the same name.
That there was a Zarahemla within Zarahemla is shown by various passages in which persons are spoken of as journeying to the land of Zarahemla, when they were already within the borders of the greater land of that name. For instance, Minon, on the river Sidon, is said to have been situated above the land of Zarahemla (Alma 2:24); again, Alma took Amulek and came over to the land of Zarahemla from Sidom (Alma, 15:18). While in many other places, notably where the boundaries of the possessions of the Nephites are given, the name Zarahemla is applied to the whole of the lands of that people, even sometimes including Bountiful, which is generally spoken of separately.
In the days of the first Mosiah and his son, king Benjamin, the greater portion of the Nephites appear to have been located in and immediately around the city of Zarahemla. King Benjamin, when about to resign the royal authority into the hands of his son Mosiah, commanded him to gather his people together, for, he adds, on the morrow I shall proclaim unto this my people out of mine own mouth, that thou art a king and a ruler over this people (Mosiah, 1:10). The proclamation was sent forth and the people were gathered in an unnumbered host; a thing that could not have been done in so short a time had their habitations been widely scattered over an extended territory.
In the reign of the younger Mosiah, the people spread out in all directions, and colonies were planted in distant regions. This vigorous policy was continued, only on a much larger scale, during the days of the Judges. We suggest that the lands ​or cities included within the borders of the land of Zarahemla, in the days of the Judges, were:
In the extreme north, the land of Bountiful, which extended southward from the Isthmus of Panama. On its southern frontier lay the land of Jershon.
On the river Sidon: Zarahemla, Minon, Gideon and Manti.
In the interior, eastward of the Sidon: Antionum, Siron, and Nephihah.
On the shores of the Atlantic Ocean and Caribbean Sea: Mulek, Morianton, Lehi, Omner, Gid, Aaron and Moroni.
In the interior west of the Sidon: Melek, Aaron, Noah, Ammonihah and Sidom.
Between the upper waters of the Sidon and the Pacific Ocean: Cumeni, Antiparah, Judea and Zeezrom.
# A Dictionary of the Book of Mormon/Zebulun

​ZEBULUN. One of the Twelve Tribes of Israel. Reference is made to the land of Zebulun (II Nephi, 19:1), in a quotation from the writings of Isaiah.
# A Dictionary of the Book of Mormon/Zechariah

​ZECHARIAH. An Israelite of whom nothing personally is known. His name is mentioned (II Nephi, 18:2). in a quotation from the writings of Isaiah, where he is spoken of as a "faithful witness to record."
# A Dictionary of the Book of Mormon/Uzziah

​UZZIAH. A wise and righteous king of Judah (B. C. 809-757?) He is mentioned twice in the ​Book of Mormon (II Nephi, 16:1; 17:1), in connection with the writings of Isaiah.
# A Dictionary of the Book of Mormon/Zarahemla, City of

​ZARAHEMLA, CITY OF. The capital of the Nephite nation, from about 200 years B. C. to A. C. 30, when the Commonwealth was disrupted and the people divided into tribes. This city was ​situated on the west bank of the Sidon river, and was originally built by the descendants of the people of Mulek, who left Jerusalem, B. C. 589. Zarahemla appears to have been their leader at the time the Nephites, led by Mosiah I, discovered them, and as the city was named after him it is probable that it had not been built long before the arrival of the latter people. After the advent of the Nephites, the two peoples united in one nation, and this city became the seat of their government, the residence of their chief judges and high priests, and the centre of their civilization. In it was also built a temple to the God of Israel. During the days of the Judges, nearly every event of importance to the whole nation took place or originated in this city. It was the headquarters of the royalists or "king-men" whose attempts to restore a monarchy led to so many contentions and so much sorrow, and so frequently ended in bloodshed. It was captured by the Lamanites in B. C. 51, and again in B. C. 35 and was then held by them until B. C. 30.
In B. C. 6, Samuel, the Lamanite, appeared upon the walls of Zarahemla, and prophesied of many wondrous events yet in the future. Among them he foretold its destruction by fire from heaven, in consequence of the great wickedness of the major portion of its inhabitants, (Helaman, 13:12-14.) In accordance with this prophecy Zarahemla was destroyed during the great convulsions of nature that attended the sacrifice of the Lord Jesus. It was afterwards rebuilt, but we are not informed if it was again recognized as the chief city of the nation, though from its admirable position and past associations, it is quite probable that it was.
# A Dictionary of the Book of Mormon/Zeezrom

​ZEEZROM. A distinguished lawyer in the corrupt city of Ammonihah, at the time that Alma and Amulek ministered to its unrepentant people (B. C. 82), Zeezrom led the opposition to the servants of God, and by his subtlety, ingenuity and boldness endeavored to make it appear that they had contradicted themselves in their preaching, and had also spoken disrespectfully of their country's laws. At last, however, he began to feel the power of God, and when he did so he was not so hardened that he was not willing to acknowledge it. At this, his former admirers turned against him, and having reviled and maltreated him, drove him out of the city with other converts. The fugitives fled to a neighboring city, called Sidom, where Zeezrom, overwhelmed with the realization of his iniquities, fell sick of a fever. At last, the glad tidings reached his ears that Alma and Amulek were safe, for he had feared that through his iniquities they had been slain. No sooner did they reach Sidom than he sent for them, for his heart began to take courage. When they entered his presence, he imploringly stretched forth his hands and besought them to heal him. Alma questioned him regarding his faith in Christ, and finding that the good seed had germinated in his bosom and brought forth fruit, this mighty High Priest cried unto the Lord, "O Lord our God, have mercy on this man, and heal him according to his faith, which is in Christ." When Alma had said these words, Zeezrom leaped upon his feet and walked, to the great astonishment of all who witnessed it. Alma then baptized the repentant lawyer, who began from that time forth to preach the glorious message of eternal salvation. His energy, his wisdom, his learning, his talents were now used towards the upbuilding of the kingdom of God, with as much zeal as he had ​before labored for corruptible riches and worldly fame From this time forth Zeezrom became a preacher of righteousness, laboring under the direction of Alma, who then presided over the Church of Christ throughout all the land; and we next hear of him ministering to the people in the land of Melek. In later years, he accompanied Alma in his mission to the Zoramites. After this we are told no more of his personal history, but his name and teachings are more than once referred to by later servants of God.
# A Dictionary of Music and Musicians/Pole, William

From volume 3 of the work.
​POLE, William, Mus. Doc., F.R.S, an instance of the successful union of science, literature, and music. He was born at Birmingham in 1814, and was bred to the profession of Civil Engineering, in which he has become eminent. He has written many works and papers on scientific subjects, and is a contributor to the leading Reviews, and an F.R.S. of London and Edinburgh.
[ G. ]
# A Dictionary of Music and Musicians/Polledro, Giovanni

From volume 3 of the work.
​POLLEDRO, Giovanni Battista, an eminent violinist, was born at Piová near Turin June 10, 1781 (or according to another source 1776). He received his first instruction from local musicians, at 15 studied for a short time under Pugnani, and soon entered the royal band at Turin. In 1804 he became first violin in the Theatre at Bergamo, and after a short stay there began to travel. In Russia he remained for five years, and in 1814 accepted the appointment of leader of the band at Dresden, where he remained till 1824. In that year [App. p.750 "the previous year"] he accepted a brilliant engagement as Director general of the royal orchestra at Turin. He died at his native village Aug. 15, 1853.
[ P. D. ]
# A Dictionary of Music and Musicians/Polacca

From volume 3 of the work.
[ W. B. S. ]
# A Dictionary of Music and Musicians/Poise, Ferdinand

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

From volume 3 of the work.
[ G. ]
# A Dictionary of Music and Musicians/Pollini, Francesco

From volume 3 of the work.
​POLLINI, Francesco, [App. p750 "Giuseppe"] born at Lubiano, in Illyria, in 1763 (1774 or 1778) and a Pupil of Mozart. He became a skilful pianist at an early age, his style having combined some of the distinguishing characteristics of that of his preceptor, of Clementi and of Hummel, each of whom he surpassed in some forms of the mere mechanism of the art. Pollini indeed may, in this respect, be considered as an inventor, having anticipated Thalberg in the extended grasp of the keyboard by the use of three staves (as in Thalberg's Fantasia on 'God save the Queen,' and 'Rule Britannia')—thus enabling the player to sustain a prominent melody in the middle region of the instrument, while each hand is also employed with elaborate passages above and beneath it. This remarkable mode of producing by two hands almost the effect of four, appears indeed to have been originated by Pollini in his 'Uno de' trentadue Esercizi in forma di toccata,' brought out in 1820. This piece was dedicated to Meyerbeer; the original edition containing a preface addressed to that composer by Pollini, which includes the following passage explanatory of the construction of the Toccata:—'I propose to offer a simple melody more or less plain, and of varied character, combined with accompaniments of different rhythms, from which it can be clearly distinguished by a particular expression and touch in the cantilena in contrast to the accompaniment.' Dehn appears to have been the first to draw attention to Pollini's specialty, in his preface to the original edition of Liszt's pianoforte transcriptions of the six great organ Preludes and Fugues of Bach.
[ H. J. L. ]
# A Dictionary of Music and Musicians/Polo

From volume 3 of the work.
[ W. B. S. ]
# A Dictionary of Music and Musicians/Pollitzer, Adolphe

[ W. B. S. ]
# A Dictionary of Music and Musicians/Polly

From volume 3 of the work.
[ W. H. H. ]
# A Critical Exposition of the Popular 'Jihád'/Appendix A/31

[Sidenote: (19) Light, XXIV, 52.]
    31. "And they swore by God with their utmost oath...."
       Sale ... "Most solemn oath."
       Rodwell ... "Most solemn oath."
       Palmer ... "Most strenuous oath."
# A Critical Exposition of the Popular 'Jihád'/Appendix A/35

35. Hátib's story. The story regarding Hátib's revelation of the intended attack upon Mecca by Mohammad, is not supported by authentic and trustworthy traditions. The authentic tradition of Bokhari only states that the occasion of the verse being revealed was in the case of Hátib, but does not say that it was during the campaign of Mecca, nor that the information contained anything about the intended campaign. The authentic tradition only says that the report contained information regarding some of the affairs of the Prophet.
Besides this, it is wrong to translate in kun tum kharajtum Jihadan fi Sabili, as "if ye go forth to fight in defence of my religion," or "if ye go forth to fight on my path," or "if ye go forth fighting strenuously in my cause." It simply means, "if you have come out striving in my cause," and the sentence is a complement or correlative of the verse, meaning, if you have come out of Mecca, striving, or to strive, in my cause, suffering from exile and undergoing the afflictions and distresses of living homeless, leaving your family and property unprotected, and all these pains (Jihád) you have taken to please me, then you should not make friends with my foes and your foes, who do not believe in the truth which has come to you, and have driven out the Prophet and yourselves (from Mecca, your home) only for the reason that you believe in God your Lord.

## Footnotes

* ↑ Kitabul Jihád, Magházi and Tafseer.
# A Critical Exposition of the Popular 'Jihád'/Appendix A/28

[Sidenote: (16) Mohammad, XLVII, 33]
    28. "And We will surely test you until We know (Mojáhideena) who did their utmost, and who were the steadfast among you; and We will test the reports."
       Sale ... "Who fight valiantly."
       Rodwell ... "Valiant."
       Palmer ... "Fought valiantly."
"Mojáhid" is not synonymous with "Mokátil"
# A Critical Exposition of the Popular 'Jihád'/Appendix A/29

[Sidenote: (17) Battle Array, LXI, 11.]
    29. "Believe in God and His Apostle and (Jáhidoo) do strive in the way of God with your wealth and your persons!"
       Sale ... "Who fought valiantly."
       Rodwell ... "Who fought valiantly."
       Palmer ... "Fight strenuously."
Devotion or worship has been divided into two kinds,—bodily, which also includes mental; and pecuniary or monetary, and the believers are exhorted here to worship God both bodily and mentally.
# A Critical Exposition of the Popular 'Jihád'/Appendix A/33

[Sidenote: (21) The Immunity, IX, 74.]
    33. The same verse, word for word.
       Sale ... "Wage war."
       Rodwell ... "Contend against."
       Palmer ... "Strive strenuously."
The word Jáhid is the same in both the passages, yet the translators differ in their interpretation of it. As there had been no war against the hypocrites, the word cannot be held to bear the construction they put on it, even if we deprived it of its proper signification. In one place Sale takes Jáhid to mean "attacking with arms," and in another he takes it in the sense of attacking with arguments.
There is no signification of "attacking" in Jihád, but only that of "exerting," and the verse simply means, "exert thyself in preaching to, and remonstrating with, the unbelievers and hypocrites, and also be strict towards them,"—i.e., not to be smooth with them, nor to be beguiled by them.

## Footnotes

* ↑ Vide Sura LXXII, 9; XVII, 69.
# A Critical Exposition of the Popular 'Jihád'/Appendix A/27

[Sidenote: (15) The Cattle, VI, 109.]
    27. "With their (Jahd) most binding oath have they sworn by God...."
       Sale ... "Most solemn oath."
       Rodwell ... "Most binding oath."
       Palmer ... "Most strenuous oath."
# A Critical Exposition of the Popular 'Jihád'/Appendix A/3

[Sidenote: Post-classical or technical meaning of Jihád.]
3. It is only a post-classical and technical meaning of Jihád to use the word as signifying fighting against an enemy. Mr. Lane says, "Jahada came to be used by the Moslems to signify generally he fought, warred or waged war against unbelievers and the like." This signification is now given by those lexicologists who do not restrict themselves to the definition of classical terms or significations, like the author of Kámoos. Mr. Lane, the celebrated author of Maddool Kámoos an Arabic-English lexicologist, clearly shows that the definition of Jihád, as the act of waging war, is only of Moslem origin and is not classical. And I will show in sequence that the Moslem usage of Jihád, as signifying the waging of war, is a post-Koranic usage, and that in the Koran it is used classically and literally in its natural sense.
# A Critical Exposition of the Popular 'Jihád'/Appendix A/30

[Sidenote: (18) Women, IV, 97.]
    30. "Those believers who sit at home free from trouble and those who (1, Mojáhidoona) toil in the way of God with their substance and their persons shall not be treated alike. God has assigned to those who (2, Majáhadoona) strive with their persons and with their substance a rank above those who sit at home. Goodly promises hath He made to all; but God hath assigned to those (3, Mojáhadína) who make efforts a rich recompense above those who sit at home."
       Sale: 1st ... "Those who employ their fortune and their substance for the religion of God."
          2nd ... "Those who employ their fortune and their substance."
          3rd ... "Those who fight."
       Rodwell: 1st ... "Those who fight valiantly."
          2nd ... "Contend earnestly."
          3rd ... "Strenuous."
       Palmer: 1st ... "Strenuous."
          2nd ... "Strenuous."
          3rd ... "Strenuous."
I have already explained the two sorts of worship or service of God—bodily and mental. The same applies here too.
# A Critical Exposition of the Popular 'Jihád'/Appendix A/32

[Sidenote: (20) The Forbidding, LXVI, 9.]
    32. "O Prophet, (Jáhid) do thy utmost with the unbelievers and hypocrites, and be strict towards them."
       Sale ... "Attack the infidels with arms and the hypocrites with arguments."
       Rodwell ... "Make war."
       Palmer ... "Fight strenuously."
# A Critical Exposition of the Popular 'Jihád'/Appendix A/34

[Sidenote: (22) The tried, LXI.]
    34. "O Ye believers! take not my foe and your foe for friends: ye show them kindness although they believe not that truth which hath come to you: they drive forth the Apostle and yourself because ye believe in God your Lord! If ye have come forth (Jihádan) labouring in my cause, and from a desire to please Me, ye show them kindness in private, then I well know what ye conceal and what ye discover! And whoso of you doth this hath verily, therefore, gone astray from the even way."
       Sale translates Jihádan as meaning "to fight in the defence of my religion."
       Rodwell ... "To fight on my path."
       Palmer ... "Fighting strenuously."
The translators quoted above say that Hátib had informed the Meccans of an intended surprise of Mecca on the part of Mohammad with the view of making terms for his own family, which had been left there. On this occasion the passage was revealed. This shows that the campaign of Mecca is termed Jihád. But Sir William Muir does not agree with them. He says in a footnote:—"The opening verses of the sixtieth Sura are said to refer to Hâtib; but they appear to have a general bearing against too great intimacy with the Coreish during the truce and to be, therefore, of a prior date."

## Footnotes

* ↑ i.e., from Mecca when driven out of it by the Meccans in your persecution.
* ↑ The Life of Mahomet, Vol. IV, p. 114.
# A Dictionary of Music and Musicians/Planté, François

[ M. ]
# A Dictionary of Music and Musicians/Plica

From volume 3 of the work.
​PLICA (literally, a Fold, or Plait). A character, mentioned by Franco of Cologne, Joannes de Muris, and other early writers, whose accounts of it are not always very easily reconciled to each other. Franco describes four kinds: (1) the 'Plica longa ascendens,' formed by the addition, to a square note, of two ascending tails, of which that on the right hand is longer than that on the left; (2) the 'Plica longa descendens,' the tails of which are drawn downwards, that on the right being, as before, longer than that on the left; (3) the 'Plica brevis ascendens,' in which the longer of the ascending tails is placed on the left side; and (4) the 'Plica brevis descendens,' in which the same arrangement obtains with the two descending tails.
[ W. S. R. ]