OpenLLM-France/wikimedia huggingface dataset:
# The Mythology of All Races/Volume 3/Slavic/Pronunciation

PRONUNCIATION
THE vowels are pronounced generally as in Italian. In the Lithuanian diphthong ai the first element predominates almost to the suppression of the second. Russian ĕ has the sound of the English word yea or of ye in yes; Lithuanian è (often written ie) is pronounced like yea, but with a slight a-sound added (yä$^a$), and ů is equivalent to uó$^a$ (very like English zvhoa$^a$); Lettish ee is simply ē (English a in fate); Polish ie is like English ye in yes; Russian iy is practically the i in English pique. The Slavic ĭ and ŭ have only an etymological value, and are not pronounced; in the present study they are omitted when final, so that Perunŭ, e.g., is here written Perunŭ.
J is like y (for convenience the Russian letters often transcribed ja, etc., are here given as ya, etc.); of the liquids and nasals, r and l between consonants have their vowel-value, as in English betterment, 'apple-tree (betterment, appltree); ř is pronounced in Polish like the z in English azure, and in Bohemian like r followed by the same sound of z; Polish t is a guttural (more accurately, velar) l; ń has the palatal value of ni in English onion. The sibilant š is like sh in English shoe (in Lithuanian this sound is often written sz), and ž (Lithuanian ż) is like z in azure.
Of the consonants č (often written cz in Lithuanian) has the value of ch in church; ch that of the German or Scottish ch in ach, loch; c that of the German z (ts).
The consonant-groups in the present study are pronounced as follows: cz like ch in church; dz and dj like j in judge; rz like z in azure; sj like sh in shoe; and szcz like shch in fresh-chosen.
# The Mythology of All Races/Volume 3/Slavic/Part 4/Chapter 4

CHAPTER IV
THE KUPALO AND JARILO
THE festival called Kupalo now coincides with the Christian feast of St. John the Baptist (June 24). Originally, however, it may have been a purely domestic celebration when marriages were performed, and new members were admitted into the family, thus accounting for the erotic elements of the customs still connected with St. John's Day. In the course of the family feast the memory of the deceased ancestors, under whose protection individuals were received into the household, was revived, and this, in its turn, may explain the funereal elements of the commemoration.
During the Kupalo the girls go to the woods or the fields early in the morning to pick flowers of which wreaths are made; and at the same time they amuse themselves by trying to foretell their future in the following fashion. Choosing the prettiest girl among them, they take her into the forest, singing and dancing. Blindfolding her and decking her with garlands, they seize her hands and dance around her, while the girl, who is now called kupaljo picks up the garlands, one after the other, and distributes them among her dancing companions. Those who receive a wreath of fresh flowers will be fortunate in their wedded life; but those whose flowers are withered are doomed to unhappiness. After all the garlands have been distributed, the girls run away, doing their best to avoid being caught by the kupaljo, since any maiden whom she touches is fated to remain unwed for the year.
Another way of prophesying the future is as follows. The young people meet near the river and bathe till twilight, when ​a fire is kindled, and the lads and lasses, taking each other's hands, jump over the flame, two by two. Those who do not loosen their hands while jumping will become husband and wife, the same thing being predicted by a spark which comes out of the fire after them.
Funereal elements may be found in the fact that in many parts of the country figures of Kupalo and Marena are made and afterwards drowned and burned like a Rusalka; while in some places Jarilo and Kostroma are buried in a similar way instead of Kupalo.
* ↑ See supra, pp. 311–12.
* ↑ Cf. Krek, Einleitung, pp. 403, 415; Leger, Mythologie, p. 158.
# The Mythology of All Races/Volume 6/Indian/Transcription and Pronunciation

TRANSCRIPTION AND PRONUNCIATION
THE system of transcription followed is that used by the Royal Asiatic Society and accords closely with the one adopted in the Grundriss der indo-arischen Philologie und Altertumskunde. The pronunciation is much as in English, but c is pronounced as ch, and g is always hard; the characters represented by kh, gh, ch, jh, ṭh, ḍh, th, dh, ph, bh have the h sounded half-separately, somewhat as in pot-hook, madhouse, haphazard, etc. Of the letters distinguished by diacritical marks ṭ, ṭh, ḍ, ḍh, and ṇ are pronounced very much like the ordinary dentals; ṣ is sounded as sh, and ś as sh or s; the s is always hard, never soft like z. The letter ṛ denotes the vowel sound of r and is pronounced approximately like ri; and similarly ḷ is almost like li. The letters ṅ and ñ denote a nasal assimilated to the following sound, guttural and palatal respectively, and ṁ indicates a nasal sound which corresponds very roughly to ng. The "visarga," ḥ, was probably pronounced like the Scottish or German ch. The vowels e (pronounced like a in fate) and o, which represent an original ai and au, are always long. The vowel a is pronounced somewhat in the manner of the u in English but; other vowels have the same value as in Italian.
# The New International Encyclopædia/Saint-Paul

Edition of 1905. See also Saint-Paul, Réunion on Wikipedia; and the disclaimer.
​SAINT-PAUL, săN′pō̇l′. A seaport on the northwestern coast of the French island of Réunion (q.v.), situated about 10 miles southwest of Saint-Denis. It is a good place of anchorage and contains a foundry, barracks, a college for priests, etc. Population, about 20,000.
# The New International Encyclopædia/Saint Bartholomew, Massacre of

Edition of 1905. See also the disclaimer.
​ SAINT BARTHOLOMEW, Massacre of. See Bartholomew's, Massacre of Saint.
# The New International Encyclopædia/Saint Bartholomew

Edition of 1905. See also Saint Barthélemy on Wikipedia; and the disclaimer.
​ SAINT BARTHOL′OMEW. A small island of the Lesser Antilles belonging to the French colony of Guadeloupe, and situated near the northern end of the Leeward group 130 miles northwest of Guadeloupe (Map: West Indies, (Q 6). Area, 8 square miles. It is about 1000 feet high, arid and devoid of forest, but produces some sugar, cotton, and cacao. Population, about 3000. The island was colonized by the French in 1648, bought by Sweden in 1785, and bought back by France in 1877.
# The New International Encyclopædia/Saint Asaph

Edition of 1905. See also St Asaph on Wikipedia; and the disclaimer.
​ SAINT ASAPH, sānt ǎz′af. A city, standing on a small hill between the rivers Clwyd and Elwy, in the northwest of Flintshire, Wales (Map: Wales, C 3). Its trade is agricultural. The chief building is the cathedral, a cruciform structure, dating from 1284 on the site of a wooden structure founded before 596. Population, in 1901, 16,372. Consult Walcott, Memorials of Saint Asaph (London, 1865).
# The New International Encyclopædia/Saint Pancras

Edition of 1905. See also St Pancras, London on Wikipedia; and the disclaimer.
​SAINT PAN′CRAS. A northern borough of London (q.v.), England, west of Regent's Park. It is a fashionable district; within its limits is Saint Pancras Station, the important terminus of the Midland Railway. The parish church in Euston Square, built in 1819, is a reproduction of the Erechtheum at Athens. Population of borough, in 1891, 234,379; in 1901, 234,912.
# The New International Encyclopædia/Sadeler

Edition of 1905. See also Sadeler family on Wikipedia; and the disclaimer.
​SADELER, sä′de-lẽr. A Flemish family of engravers, the best-known of whom were the following: Jan the Elder (1550–c.1610) , who was born at Brussels, worked at Mainz, Cologne, Frankfort, and Munich, and then settled in Venice, where he died. Of his work, numbering more than 200 plates, the portraits were the most meritorious part.—Raphael (1561–1628), born at Brussels, was a pupil of Jan, and accompanied him to Germany and Venice; thence he returned to Munich in 1604, to execute the engravings for Bavaria Saneta et Pia, an extensive publication, completed in 1618. One of his principal works, which has become very rare, was "The Battle of Prague" (1620), in eight plates.—Egidius (1570–1629), engraver and painter, nephew of the preceding, the most talented of the family, was born at Antwerp, accompanied his uncles on their travels, was called to Prague by Rudolph II. and continued there in high favor also under Rudolph's successors, Matthias and Ferdinand II. His plates after Italian, Dutch, and Flemish masters, his own compositions, and many excellent portraits number more than 400. A series of 52 plates on the Roman Antiquities, Vestigi della antiquità in Roma (1606), was always held in great esteem, and two very rare plates represent the "Interior of Vladislav Hall in the Burg at Prague" (1607). His painting of the "Martyrdom of Saint Sebastian" is in the Vienna Museum.
# The New International Encyclopædia/Saint-Ouen

Edition of 1905. See also Saint-Ouen, Seine-Saint-Denis on Wikipedia; and the disclaimer.
​SAINT-OUEN, săN′to͞o′äN′. A suburb of Paris on the right bank of the Seine, one mile north of the city walls (Map: Paris and Vicinity). It has a famous race course in the former park of the Château of Saint-Ouen, where Louis XVIII., in May, 1814, signed the famous declaration promising a charter to France. Saint-Ouen has educational institutions, and is important for its manufactures of firearms, glass, sugar, perfumery, india-rubber, tinned foods, and varnish. There are extensive docks along the Seine. Population, in 1901, 35,436.
# The New International Encyclopædia/D'Ovidio, Francesco

Edition of 1905. See also Francesco D'Ovidio on Wikipedia; and the disclaimer.
​ D'OVIDIO, dô-vēd′yô, Francesco (1849—). An Italian philologist and literary critic. He was born at Campobasso, and was educated at Pisa and Naples. In 1870 he became professor of Romance philology at the University of Naples. His thorough scholarship and keen criticism are shown in a large number of works, of which the following are the most noteworthy: Dell' origine dell' unica forma flessionale del nome italiano (1872); Il vocalismo tonico italiano (1878); Storia della letteratura latina (1879); Il Tasso e la Lucrezia Bendidio-Machiavelli (1882).
# The New International Encyclopædia/Daimio

Edition of 1905. See also Daimyō on Wikipedia; and the disclaimer.
​ DAIMIO, dī′mē̇-ō (Japan., great name). A term applied in Japan to a territorial feudal lord, in contrast with the kuge or landless noble of the Imperial Court. From the decay of the Mikado's power in the twelfth century, this class, numbering nearly 300, flourished until the abolition of feudalism in 1868, when they were amalgamated with the kuge, the two forming the Kuazoku, or flowery nobility. According to their former rank, wealth, power, historical or personal importance, the individual daimios have become princes, marquises, counts, barons, etc. Consult: Dickson, Sketch of the History and Government of Japan (London, 1869); and Griffis, The Mikado's Empire (New York, 1900).
# The New International Encyclopædia/Daircell

Edition of 1905. See also Mo Ling on Wikipedia; and the disclaimer.
​ DAIRCELL. An Irish saint of the seventh century; the illegitimate son of a farmer at Luachair, near Castle Ireland, Kerry. He was born in the wilderness and would have been killed at birth by his mother, had not a dove descended from heaven to protect him, or “gather him to her in her wings;” whence his name Daircell, meaning ‘a gathering.’
# The New International Encyclopædia/Cæsarea Palestinæ

Edition of 1905. See also Caesarea Maritima on Wikipedia; and the disclaimer.
CÆS'ARE'A (Gk. Καισάρεια, Kaisareia) PAL'ESTI'NÆ. An ancient seacoast town of Palestine, on the site of which is the modern El-Kaisariyeh, 32 miles north of Jaffa (Map: Palestine, B 2). It was built by Herod the Great and named in honor of Augustus Cæsar. The site was originally called Strato's Tower. Herod made here a magnificent harbor by constructing a strong breakwater (the ruins of which still remain) on which he lavished vast sums of money. The town was built at great expense, with an amphitheatre, temples, and other like structures (Josephus, Ant. xv. 3-5; 9-6; xvi. 5-1). Its water-supply and drainage system were of unusual excellence. It became the military capital of Palestine, where the Roman procurators had their headquarters. It is noted in New Testament history as the place where Peter preached the Gospel to Cornelius, the first Gentile convert to Christianity (Acts x.), and as the scene of Paul's two years' imprisonment (Acts xxiii. 33, xxvi. 32) . In the great war with Rome, A.D. 66-70, Cæsarea suffered the almost total extermination of its Jewish inhabitants. Here Vespasian had his headquarters and was proclaimed Emperor, A.D. 69. Soon after he constituted it a Roman colony. After the fall of Jerusalem (A.D. 70) it became the metropolis of Palestine. During the early Christian centuries Cæsarea continued to be a place of importance. Pamphilus, pupil and friend of Origen, had here a famous library (Third Century). Eusebius, the father of Church history, was Bishop of the place 315-318. The town was conquered by the Moslems in the Seventh Century. The Crusaders captured and plundered it in 1101. Among the booty they found, it was claimed, the Holy Grail. (See Grail, The Holy.) After various fortunes at the hands of the Crusaders, who rebuilt it on a smaller scale, it was finally destroyed by the Sultan Bibars in 1265, The modern place is only a village on the ancient site.
# The New International Encyclopædia/Cæsarea Philippi

Edition of 1905. See also Banias on Wikipedia; and the disclaimer.
CÆSAREA PHILIP'PI. An ancient town of Palestine, near the foot of the southern slope of Mount Hermon. On its site is the modern village of Banias, formerly Paneas. Close by the place is a cavern whence issues one of the main sources of the river Jordan. In the Greek period this spring was consecrated to the god Pan. About B.C. 20 the Emperor Augustus gave this region to Herod the Great, who built a beautiful temple of white stone near the old Greek sanctuary, dedicating it to Augustus. On Herod's death the place became a part of the
tetrarchy of his son Philip, who built here a town, calling it Cæsarea. It became known as the Cæsarea of Philip (Cæsarea Philippi) (Josephus, Ant. xv. 10-3, xviii. 2-1; Wars of the Jews, i. 21-3, ii. 9-1). Jesus visited the neighborhood for a short period of rest, at which time he more fully disclosed his Messiahship to the disciples (Matt. xvi. 13ff. and parallels). The name of the town was later changed to Neronias in honor of Nero. But the old name Paneas persisted, and outlived the others, since the modern Banias is but a corruption of Paneas.
# The New International Encyclopædia/D'Arusmont, Frances

Edition of 1905. See also the disclaimer.
D'ARUSMONT, dȧ'rụs'mṓN', Frances. See Wright, Fanny.
# The New International Encyclopædia/Dais

Edition of 1905. See also Dais on Wikipedia; and the disclaimer.
​ DA′IS (Fr., canopy). This term was used with considerable latitude by mediæval writers. Its most usual significations are the following: (1) A canopy over an altar, shrine, font, throne, stall, chair, statue, or the like. The term was applied to the canopy without regard to the materials of which it was composed, which might be cloth, wood, stone, metal, or other substance. (2) The chief seat at the high table in a hall, with the canopy which covered it, from which probably the word in all its significations was introduced, its French meaning being a canopy. (3) The high table itself. (4) The raised portion of the floor, or estrade, on which the high table stood, and by which the upper was divided from the lower portion of the hall. (5) A cloth of state for covering a throne or table. In old writings the word occasionally takes the form of dois, and more rarely that of dez or detz.
# The New International Encyclopædia/Dainty, Lady

Edition of 1905. See also Colley Cibber on Wikipedia; and the disclaimer.
​ DAINTY, Lady. A feminine type of fashion and frivolity in Cibber's The Double Gallant.
# The New International Encyclopædia/Dairolles, Adrienne

Edition of 1905. See also Adrienne Dairolles on Wikipedia; and the disclaimer.
​ DAIROLLES, dā̇′rō̇l′, Adrienne. An actress of French origin, who, in England, in 1885, attracted notice as an amateur. The following year she supported Mrs. Langtry in a play called Les Brebis de Panurge. Later she appeared at the Drury Lane, Globe, and Adelphi theatres. In September, 1891, she was Noémie Nioche, in Henry James's play The American, produced at the Opéra Comique in London. In 1893 she appeared in New York at the Star Theatre. The following year she played at the Lyceum, and in the production of The Fatal Card at Palmer's Theatre, taking the part of Mercedes.
# The Moslem World/Volume 4

THE MOSLEM WORLD
A QUARTERLY REVIEW
OF CURRENT EVENTS, LITERATURE, AND THOUGHT AMONG MOHAMMEDANS AND THE PROGRESS OF CHRISTIAN MISSIONS IN MOSLEM LANDS.
EDITOR: REV. S. M. ZWEMER, D.D., F.R.G.S.
VOLUME IV.
LONDON: Published for THE NILE MISSION PRESS by the CHRISTIAN LITERATURE SOCIETY FOR INDIA, 35 John Street, Bedford Row, W.C.
Berlin: MARTIN WARNECK VERLAGSHANDLUNG, Linkstr. 42. New York: FLEMING H. REVELL COMPANY, 158, Fifth Avenue. India: CHRISTIAN LITERATURE SOCIETY, Madras and Calcutta.
BRISTOL: PRINTED BY ROSE AND HARRIS, BROADMEAD.
* Number 1
* Number 2
** Notes on Current Topics
* Number 3
* Number 4
This work is in the public domain in the United States because it was published before January 1, 1929.
This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
Public domainPublic domainfalsefalse
# The Moslem World/Volume 2/Number 4

The Moslem World
* Editorial
* A Moslem Policy
* Jihád
* Language Study for Arabic‐speaking Missionaries
* The New Woman in Persia
* The Ahmadiya Movement
* The Dhikr
* The Religious and Civilizing Influence of Islam Upon the Backward Races
* Tiflis as a Moslem Centre
* Notes on Current Topics
* Book Reviews
* Missionary News
# The Moslem World/Volume 2/Number 2

The Moslem World
* On Moslem Tradition
* The C.M.S. Missions to Mohammedans
* Islam in Afghanistan
* Islam in Northern Nigeria
* Islam and Christianity in Abyssinia
* Modern Anti‐Trinitarianism and Islam
* "The Book" of the "People of the Book"
* "The Way" of a Mohammedan Mystic
* The Proposed Moslem University for India
* Notes on Current Topics
* Book Reviews
* Some Recent Books of Interest to Students of Islam.
* Survey of Recent Periodical Literature on Islam
* Correspondence
* Exchange Column
* Missionary News
# The Moslem World/Volume 2/Number 3

The Moslem World
* Editorial
* Points of Contact Between Christianity and Islam
* Bahaism in Persia
* "The Way" of a Mohammedan Mystic
* Missions in Morocco
* The World‐wide Mission of Christianity
* Baghdad as a Moslem Centre
* Some Unfounded Moslem Claims
* Cherry Blossoms: A Parable
* Notes on Current Topics
* Book Reviews
* Survey of Recent Periodical Literature on Islam
* Missionary News
# The New International Encyclopædia/Aristo

Edition of 1905. See also Aristo on Wikipedia; and the disclaimer.
​ARISTO, a-res'to. Sganarelle's brother in Molière's Ecole des maris.
# The New International Encyclopædia/Aristocracy

Edition of 1905. See also Aristocracy on Wikipedia; and the disclaimer.
​ARISTOC’RACY (Gk. άριστοκρατια aristokratia, from άριστος, aristos, best + κρατος, kratos, power). A form of government in which the sovereign power is vested in a small number of citizens, as opposed to monarchy, in which the supreme authority rests with one man, or to democracy, where the ultimate authority is exercised by the entire body of freemen. Etymologically, the term denotes the rule of the "best," used, however, in the sense of the Greek aristos, which connoted high birth and the possession of wealth, as well as personal excellence. In an aristocracy, however, though the power of government was wielded by a few, theoretically the administration of government was carried on for the welfare of the many. Whenever the interests of the commonwealth were made subservient to the interests of the rulers, aristocracy degenerated into oligarchy. To the Greek mind aristocracy appealed as the most acceptable form of government, in that it was free alike from the dangers of despotism and mob rule. Athens, before the period of the Persian Wars, and Sparta, practically during the entire course of its history, were aristocracies in fact, since in both places the chief power was exercised by senates which represented only the noblest and wealthiest families of the state. The same was true of Rome for at least two hundred and fifty years before the establishment of the Empire. As pre-eminence in rank became less closely associated with the ownership of land, there arose aristocracies of wealth as well as of birth, typified by ancient Carthage and modern Venice. In the Middle Ages there was no aristocracy, strictly speaking, for though political power reposed in the hands of a very small portion of the people, each feudal lord in his own domain was sole master. It was only with the rise of the modern state that an aristocracy again became possible. It appeared, however, in quite a different form from the ancient aristocracy, and partook rather of the nature of a privileged social class. Where the sovereign power was vested in the king, as was the theory of monarchical government in early modern times, aristocracy referred rather to a monopoly of titles and offices than of actual political power. Still, the rule of powerful families was not rare in the history of Europe, especially at times when weak kings occupied the throne, as was the case with the Guises of France and ​the rulers of the House of Valois. In England the government, from the accession of the house of Hanover down through the Eighteenth Century, though parliamentary in form, was in fact an aristocracy, since King and Parliament alike were under the control of a few great Whig families. At present, however, though the aristocratic element is still strong in Great Britain and Germany so far as the enjoyment of public office is concerned, the term aristocracy has become almost entirely social in meaning, and is used loosely and in a great variety of combinations to denote a select few—as aristocracy of birth, of wealth, or of brains.
# The New International Encyclopædia/Aristogiton

Edition of 1905. See also Aristogiton on Wikipedia; and the disclaimer.
​AR'ISTOGI′TON. See Harmodius and Aristogiton.