OpenLLM-France/wikimedia huggingface dataset:
# Proclamation 4772

Delivered on 2 July 1980.
By the President of the United States of America A Proclamation
The art of painting on porcelain has been recognized as a fine art by all the world's great civilizations and has enriched museums in many countries for hundreds of years.
This art form, requiring great skill, training, and talent, has been enthusiastically adopted and enhanced by thousands of talented Americans whose labors will awe and delight generations yet to come.
The Congress, by Senate Joint Resolution 115, has requested the President to proclaim the month of July 1980 as National Porcelain Art Month.
NOW, THEREFORE, I, JIMMY CARTER, President of the United States of America, do hereby proclaim the month of July 1980 as National Porcelain Art Month, and I call upon the people of the United States to observe the month with appropriate ceremonies and activities.
IN WITNESS WHEREOF, I have hereunto set my hand this second day of July in the year of our Lord nineteen hundred and eighty, and of the Independence of the United States of America the two hundred and fourth.
JIMMY CARTER
[Filed with the Office of the Federal Register, 11:45 a.m., July 2, 1980]
This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Proslogium and Monologium/Proslogium/Chapter11
### Chapter XI

How all the ways of God are compassion and truth; and yet God is just in all his ways. --We cannot comprehend why, of the wicked, he saves these rather than those, through his supreme goodness: and condemns those rather than these, through his supreme justice.
But, is there any reason why it is not also just, according to thy nature, O Lord, that thou shouldst punish the wicked? Surely it is just that thou shouldst be so just that thou canst not be conceived more just; and this thou wouldst in no wise be if thou didst only render goods to the good, and not evils to the evil. For, he who requiteth both good and evil according to their deserts is more just than he who so requites the good alone. It is, therefore, just, according to thy nature, O just and gracious God, both when thou dost punish and when thou sparest.
Truly, then, all the paths of the Lord are mercy and truth (Psalms xxv. 10); and yet the Lord is righteous in all his ways (Psalms cxlv. 17). And assuredly without inconsistency: For, it is not just that those whom thou dost will to punish should be saved, and that those whom thou dost will to spare should be condemned. For that alone is just which thou dost will; and that alone unjust which thou dost not will. So, then, thy compassion is born of thy justice.
For it is just that thou shouldst be so good that thou art good in sparing also; and this may be the reason why the supremely Just can will goods for the evil. But if it can be comprehended in any way why thou canst will to save the wicked, yet by no consideration can we comprehend why, of those who are alike wicked, thou savest some rather than others, through supreme goodness; and why thou dost condemn the latter rather than the former, through supreme justice.
So, then, thou art truly sensible (sensibilis), omnipotent, compassionate, and passionless, as thou art living, wise, good, blessed, eternal: and whatever it is better to be than not to be.
# Proslogium and Monologium/Proslogium/Chapter12
### Chapter XII

God is the very life whereby he lives; and so of other like attributes.
But undoubtedly, whatever thou art, thou art through nothing else than thyself. Therefore, thou art the very life whereby thou livest; and the wisdom wherewith thou art wise; and the very goodness whereby thou art good to the righteous and the wicked; and so of other like attributes.
# Proslogium and Monologium/Proslogium/Chapter13
### Chapter XIII

How he alone is uncircumscribed and eternal, although other spirits are uncircumscribed and eternal. --No place and time contain God. But he is himself everywhere and always. He alone not only does not cease to be, but also does not begin to be.
But everything that is in any way bounded by place or time is less than that which no law of place or time limits. Since, then, nothing is greater than thou, no place or time contains thee; but thou art everywhere and always. And since this can be said of thee alone, thou alone art uncircumscribed and eternal.How is it, then, that other spirits also are said to be uncircumscribed and eternal?
Assuredly thou art alone eternal; for thou alone among all beings not only dost not cease to be but also dost not begin to be.
But how art thou alone uncircumscribed? Is it that a created spirit, when compared with thee is circumscribed, but when compared with matter, uncircumscribed? For altogether circumscribed is that which, when it is wholly in one place, cannot at the same time be in another. And this is seen to be true of corporeal things alone. But uncircumscribed is that which is, as a whole, at the same time everywhere. And this is understood to be true of thee alone. But circumscribed, and, at the same time, uncircumscribed is that which, when it is anywhere as a whole, can at the same time be somewhere else as a whole, and yet not everywhere. And this is recognized as true of created spirits. For, if the soul were not as a whole in the separate members of the body, it would not feel as a whole in the separate members. Therefore, thou, Lord, art peculiarly uncircumscribed and eternal; and yet other spirits also are uncircumscribed and eternal.
# Proslogium and Monologium/Proslogium

Note that this translation follows G.C. Ubagh's 1854 edition of the Latin text rather than F.S. Schmidt's modern critical edition and is thus out of date.

### Contents

* Preface
* Chapter I
* Chapter II
* Chapter III
* Chapter IV
* Chapter V
* Chapter VI
* Chapter VII
* Chapter VIII
* Chapter IX
* Chapter X
* Chapter XI
* Chapter XII
* Chapter XIII
* Chapter XIV
* Chapter XV
* Chapter XVI
* Chapter XVII
* Chapter XVIII
* Chapter XIX
* Chapter XX
* Chapter XXI
* Chapter XXII
* Chapter XXIII
* Chapter XXIV
* Chapter XXV
* Chapter XXVI
# Proslogium and Monologium/Proslogium/Chapter15
### Chapter XV

He is greater than can be conceived.
Therefore, O Lord, thou art not only that than which a greater cannot be conceived, but thou art a being greater than can be conceived. For, since it can be conceived that there is such a being, if thou art not this very being, a greater than thou can be conceived. But this is impossible.
# Proslogium and Monologium/Proslogium/Chapter10
### Chapter X

How he justly punishes and justly spares the wicked. --God, in sparing the wicked, is just, according to his own nature because he does what is consistent with his goodness; but he is not just, according to our nature, because he does not inflict the punishment deserved.
But it is also just that thou shouldst punish the wicked. For what is more just than that the good should receive goods, and the evil, evils? How, then, is it just that thou shouldst punish the wicked, and, at the same time, spare the wicked? Or, in one way, dost thou justly punish, and, in another, justly spare them? For, when thou punishest the wicked, it is just, because it is consistent with their deserts; and when, on the other hand, thou sparest the wicked, it is just, not because it is compatible with their deserts, but because it is compatible with thy goodness.
For, in sparing the wicked, thou art as just, according to thy nature, but not according to ours, as thou art compassionate, according to our nature, and not according to thine; seeing that, as in saving us, whom it would be just for thee to destroy, thou art compassionate, not because thou feelest an affection (affectum), but because we feel the effect (effectum); so thou art just, not because thou requitest us as we deserve, but because thou dost that which becomes thee as the supremely good Being. In this way, therefore, without contradiction thou dost justly punish and justly spare.
# Proslogium and Monologium/Monologium/Chapter9
### Chapter IX

Those things which were created from nothing had an existence before their creation in the thought of the Creator.
But I seem to see a truth that compels me to distinguish carefully in what sense those things which were created may be said to have been nothing before their creation. For, in no wise can anything conceivably be created by any, unless there is, in the mind of the creative agent, some example, as it were, or (as is more fittingly supposed) some model, or likeness, or rule. It is evident, then, that before the world was created, it was in the thought of the supreme Nature, what, and of what sort, and how, it should be. Hence, although it is clear that the being that were created were nothing before their creation, to this extent, that they were not what they now are, nor was there anything whence they should be created, yet they were not nothing, so far as the creator's thought is concerned, through which, and according to which, they were created.
# Proslogium and Monologium/Proslogium/Chapter14
### Chapter XIV

How and why God is seen and yet not seen by those who seek him.
Hast thou found what thou didst seek, my soul? Thou didst seek God. Thou hast found him to be a being which is the highest of all beings, a being than which nothing better can be conceived; that this being is life itself, light, wisdom, goodness, eternal blessedness and blessed eternity; and that it is every where and always.
For, if thou hast not found thy God, how is he this being which thou hast found, and which thou hast conceived him to be, with so certain truth and so true certainty? But, if thou hast found him, why is it that thou dost not feel thou hast found him? Why, O Lord, our God, does not my soul feel thee, if it hath found thee? Or, has it not found him whom it found to be light and truth? For how did it understand this, except by seeing light and truth? Or, could it understand anything at all of thee, except through thy light and thy truth?
Hence, if it has seen light and truth, it has seen thee; if it has not seen thee, it has not seen light and truth. Or, is what it has seen both light and truth; and still it has not yet seen thee, because it has seen thee only in part, but has not seen thee as thou art? Lord my God, my creator and renewer, speak to the desire of my soul, what thou art other than it hath seen, that it may clearly see what it desires. It strains to see thee more; and sees nothing beyond this which it hath seen, except darkness. Nay, it does not see darkness, of which-there is none in thee; but it sees that it cannot see farther, because of its own darkness.
Why is this, Lord, why is this? Is the eye of the soul darkened by its infirmity, or dazzled by thy glory? Surely it is both darkened in itself, and dazzled by thee. Doubtless it is both obscured by its own insignificance, and overwhelmed by thy infinity. Truly, it is both contracted by its own narrowness and overcome by thy greatness.
For how great is that light from which shines every truth that gives light to the rational mind? How great is that truth in which is everything that is true, and outside which is only nothingness and the false? How boundless is the truth which sees at one glance whatsoever has been made, and by whom, and through whom, and how it has been made from nothing? What purity, what certainty, what splendor where it is? Assuredly more than a creature can conceive.
# Prometheus Bound, and other poems/Life and Love

LIFE AND LOVE.
I.
FAST this Life of mine was dying, Blind already and calm as death; Snowflakes on her bosom lying, Scarcely heaving with the breath.
II.
Love came by, and, having known her In a dream of fabled lands, Gently stooped, and laid upon her Mystic chrism of holy hands;
III.
Drew his smile across her folded Eyelids, as the swallow dips, . . . Breathed as finely as the cold did, Through the locking of her lips.
IV.
So, when Life looked upward, being Warmed and breathed on from above, What sight could she have for seeing, Evermore . . . but only Love?
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# Prometheus Bound, and other poems/Insufficiency

INSUFFICIENCY.
I.
THERE is no one beside thee, and no one above thee; Thou standest alone, as the nightingale sings! Yet my words that would praise thee, are impotent things, For none can express thee, though all should approve thee! I love thee so, Dear, that I only can love thee.
II.
Say, what can I do for thee? . . weary thee . . grieve thee? Lean on thy shoulder . . . new burdens to add? . . Weep my tears over thee . . making thee sad? Oh, hold me not—love me not! let me retrieve thee! I love thee so, Dear, that I only can leave thee.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# Prometheus Bound, and other poems/Inclusions

INCLUSIONS.
I.
OH, wilt thou have my hand, Dear, to lie along in thine? As a little stone in a running stream, it seems to lie and pine! Now drop the poor pale hand, Dear, . . unfit to plight with thine.
II.
Oh, wilt thou have my cheek, Dear, drawn closer to thine own? My cheek is white, my cheek is worn, by many a tear run down. Now leave a little space, Dear, . . lest it should wet thine own.
III.
Oh, must thou have my soul, Dear, commingled with thy soul?— Red grows the cheek, and warm the hand, . . the part is in the whole! . . Nor hands nor cheeks keep separate, when soul is joined to soul.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# Prometheus Bound, and other poems/Change upon Change

CHANGE UPON CHANGE.
I.
FIVE months ago, the stream did flow, The lilies bloomed along the edge; And we were lingering to and fro,— Where none will track thee in this snow, Along the stream, beside the hedge. Ah, sweet, be free to love and go! For if I do not hear thy foot, The frozen river is as mute,— The flowers have dried down to the root; And why, since these be changed since May, Shouldst thou change less than they?
II.
And slow, slow, as the winter snow, The tears have drifted to mine eyes; And my poor cheeks, five months ago, Set blushing at thy praises so, Put paleness on for a disguise. Ah, sweet, be free to praise and go! For if my face is turned to pale, It was thine oath that first did fail,— It was thy love proved false and frail! And why, since these be changed, enow, Should I change less than thou?
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# Prometheus Bound, and other poems/Human Life's Misery

HUMAN LIFE'S MISERY.
I.
WE sow the glebe, we reap the corn, We build the house where we may rest; And then, at moments, suddenly, We look up to the great wide sky, Enquiring wherefore we were born . . . For earnest, or for jest?
II.
The senses folding thick and dark About the stifled soul within, We guess diviner things beyond, And yearn to them with yearning fond; We strike out blindly to a mark Believed in, but not seen.
III.
We vibrate to the pant and thrill Wherewith Eternity has curled In serpent-twine about God's seat! While, freshening upward to His feet, In gradual growth His full-leaved will Expands from world to world.
IV.
And, in the tumult and excess Of act and passion under sun, We sometimes hear—oh, soft and far, As silver star did touch with star, The kiss of Peace and Righteousness Through all things that are done.
V.
God keeps his holy mysteries Just on the outside of man's dream! In diapason slow, we think To hear their pinions rise and sink, While they float pure beneath His eyes, Like swans adown a stream.
VI.
Abstractions, are they, from the forms Of His great beauty?—exaltations From His great glory?—strong preyisions Of what we shall be?—intuitions Of what we are—in calms and storms, Beyond our peace and passions?
VII.
Things nameless! which, in passing so, Do stroke us with a subtle grace. We say, "Who passes?"—they are dumb: We cannot see them go or come: Their touches fell soft—cold—as snow Upon a blind man's face.
VIII.
Yet, touching so, they draw above Our common thoughts to Heaven's unknown— Our daily joy and pain, advance To a divine significance,— Our human love—O mortal love, That light is not its own!
IX.
And, sometimes, horror chills our blood, To be so near such mystic Things; And we wrap round us, for defence, Our purple manners, moods of sense— As angels, from the face of God, Stand hidden in their wings.
X.
And, sometimes, through Life's heavy swound, We grope for them!—with strangled breath We stretch our hands abroad, and try To reach them in our agony,— And widen, so, the broad life-wound, Which soon is large enough for death.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# Proclamation 5636

Delivered on 23 April 1987.
By the President of the United States of America A Proclamation
Throughout our history, the building and improvement of transportation links have been vital to the exploration and settlement of our country and to the development of its commerce. We can all be grateful that these processes have never ceased and that the spirit of enterprise that motivated early American pioneers still thrives today.
During the early decades of our Republic, planners, engineers, and workmen built the Cumberland Road from western Maryland to central Illinois. This road started what was to become a vast, 42,000-mile network of interstate and defense highways across the United States.
Other notable undertakings illustrate the evolution of Americans' mobility. By 1825, the Erie Canal opened the Great Lakes to commerce; its success spurred a huge inland waterway system, including the St. Lawrence Seaway. By 1850, more than a thousand steamboats plied our rivers, and clipper ships came to dominate trade with China. By 1869, the transcontinental railroad was completed. Technological advances of the late 19th and early 20th centuries brought the automobile and the airplane, and further developments resulted in space flight.
Our land, water, and air transportation systems provide us with fast, efficient, and safe personal and commercial travel. They are vital not only to our economy and our personal mobility, but also to the defense of our Nation. Our ability to transport people and materials in time of emergency is a critical aspect of our national security.
In recognition of the importance of transportation and of the millions of Americans who serve and supply our transportation needs, the Congress has requested, by joint resolution approved May 16, 1957 (36 U.S.C. 160), that the third Friday in May of each year be designated as "National Defense Transportation Day"; and by joint resolution approved May 14, 1962 (36 U.S.C. 166), that the week in which that Friday falls be proclaimed "National Transportation Week." Now, Therefore, I, Ronald Reagan, President of the United States of America, do hereby proclaim Friday, May 15, 1987, as National Defense Transportation Day and the Week of May 10 through May 16, 1987, as National Transportation Week. I urge the people of the United States to observe these occasions with appropriate ceremonies that will give full recognition to the importance of our transportation system to this country.
In Witness Whereof, I have hereunto set my hand this twenty-third day of April, in the year of our Lord nineteen hundred and eighty-seven, and of the Independence of the United States of America the two hundred and eleventh.
RONALD REAGAN
[Filed with the Office of the Federal Register, 2:45 p.m., April 23, 1987]
This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Proclamation 5635

Delivered on 21 April 1987.
By the President of the United States of America A Proclamation
Throughout our history, we Americans have always cherished our God-given rights to life, liberty, and the pursuit of happiness, and our freedom of opportunity. We have fought wars for them, and we have created a system of limited constitutional government to perpetuate them. We have also voluntarily joined together to enhance life and guarantee opportunity for our neighbors when the need has arisen.
We should bear these truths in mind as the number of older Americans increases-and we should remember that one day all of us will also become older Americans. Our older citizens have lived lives of achievement and have sacrificed much for our country and for each of us. They possess a wealth of experience, talent, and wisdom and a willingness to share them. Older Americans cherish their freedom and independence and want to remain in their homes and communities as active and contributing citizens. To help senior citizens reach this goal, we can fulfill our responsibilities as family members and friends, and we can also work to create community systems of services for them.
Much has been done already, but much remains to be done. Under the Older Americans Act, local and State agencies on aging were established to plan, develop, and coordinate services to help older people remain in their own homes and communities as long as possible. People in every town, city, neighborhood, and rural community have the challenge and the opportunity to lay the foundation for their own truly responsive community systems for older Americans.
The Congress, by Senate Joint Resolution 64, has requested the President to proclaim May 1987 as "Older Americans Month."
Now, Therefore, I, Ronald Reagan, President of the United States of America, do hereby proclaim the month of May 1987 as Older Americans Month. I ask public officials at all levels, business and civic leaders, and all Americans to become concerned about the welfare of our Nation's older people, to consider ways to ensure the independence of older people by using community resources to forge a system of comprehensive and coordinated services for them, and to work to establish such systems in each community.
In Witness Whereof, I have hereunto set my hand this twenty-first day of April, in the year of our Lord nineteen hundred and eighty-seven, and of the Independence of the United States of America the two hundred and eleventh.
RONALD REAGAN
[Filed with the Office of the Federal Register, 2:25 p.m., April 22, 1987]
This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse