OpenLLM-France/wikimedia huggingface dataset:
# Proclamation 8926

Presidential Proclamation -- Religious Freedom Day RELIGIOUS FREEDOM DAY, 2013 - - - - - - - BY THE PRESIDENT OF THE UNITED STATES OF AMERICA A PROCLAMATION
Foremost among the rights Americans hold sacred is the freedom to worship as we choose. Today, we celebrate one of our Nation's first laws to protect that right -- the Virginia Statute for Religious Freedom. Written by Thomas Jefferson and guided through the Virginia legislature by James Madison, the Statute affirmed that "Almighty God hath created the mind free" and "all men shall be free to profess . . . their opinions in matters of religion." Years later, our Founders looked to the Statute as a model when they enshrined the principle of religious liberty in the Bill of Rights.
Because of the protections guaranteed by our Constitution, each of us has the right to practice our faith openly and as we choose. As a free country, our story has been shaped by every language and enriched by every culture. We are a nation of Christians and Muslims, Jews and Hindus, Sikhs and non-believers. Our patchwork heritage is a strength we owe to our religious freedom.
Americans of every faith have molded the character of our Nation. They were pilgrims who sought refuge from persecution; pioneers who pursued brighter horizons; protesters who fought for abolition, women's suffrage, and civil rights. Each generation has seen people of different faiths join together to advance peace, justice, and dignity for all.
Today, we also remember that religious liberty is not just an American right; it is a universal human right to be protected here at home and across the globe. This freedom is an essential part of human dignity, and without it our world cannot know lasting peace.
As we observe Religious Freedom Day, let us remember the legacy of faith and independence we have inherited, and let us honor it by forever upholding our right to exercise our beliefs free from prejudice or persecution.
NOW, THEREFORE, I, BARACK OBAMA, President of the United States of America, by virtue of the authority vested in me by the Constitution and the laws of the United States, do hereby proclaim January 16, 2013, as Religious Freedom Day. I call on all Americans to commemorate this day with events and activities that teach us about this critical foundation of our Nation's liberty, and show us how we can protect it for future generations at home and around the world.
IN WITNESS WHEREOF, I have hereunto set my hand this sixteenth day of January, in the year of our Lord two thousand thirteen, and of the Independence of the United States of America the two hundred and thirty-seventh.
BARACK OBAMA
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 8928

Presidential Proclamation -- National Day of Hope and Resolve, 2013 NATIONAL DAY OF HOPE AND RESOLVE, 2013 - - - - - - - BY THE PRESIDENT OF THE UNITED STATES OF AMERICA A PROCLAMATION
Four years ago, the American people came together to chart a new course through an uncertain hour. We chose hope over fear and hard work during hardship, confident that the age-old values that had guided our Nation through even its darkest days would be sufficient to meet the trials of our time.
Together, we have brought a decade of war toward a responsible end. We have saved our economy from collapse and fought for a future where everyone has an equal chance at opportunity. Millions of men, women, and children have made service their mission, reaffirming that America's greatest strength lies not in might or wealth, but in the bonds we share with one another.
Today, I have sworn an oath to preserve the fundamental freedoms and protections that are the lasting birthright of all who call this land home. I stand humbled by the responsibilities entrusted to me by our people, and I pray God's grace will see us through the tests we will surely face in the days ahead. But even as I assume once more the solemn duty of this Presidency, let us also remember that the oath I spoke shares much in common with those taken by every service member and every immigrant, and with the pledge we make before our flag. These are the words of America's citizens, and they represent our greatest hope.
On the opposite end of the National Mall from where I delivered my address, a preacher once told us "we cannot walk alone." Empowered by our faith in each other and united by the purpose that binds our fates as one, let us learn again that most enduring lesson. Let us renew our resolve to meet the challenges of our age together. And when our grandchildren reflect on the history we leave, let them say we did what was required of us, that our words were true to our Founders' dreams for a young Republic and our actions foretold the dawn of a new and brighter day.
NOW, THEREFORE, I, BARACK OBAMA, President of the United States of America, by the authority vested in me by the Constitution and laws of the United States, do hereby proclaim January 21, 2013, a National Day of Hope and Resolve. I call upon all Americans to join together in courage, in compassion, and in purpose to more fully realize the eternal promises of our founding and the more perfect Union that must remain ever within our reach.
IN WITNESS WHEREOF, I have hereunto set my hand this twenty-first day of January, in the year of our Lord two thousand thirteen, and of the Independence of the United States of America the two hundred and thirty-seventh.
BARACK OBAMA
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 94

Issued: 24 September 1862
By the President of the United States of America.
Whereas, it has become necessary to call into service not only volunteers, but also portions of the militia of the States by draft in order to suppress the insurrection existing in the United States, and disloyal persons are not adequately restrained by the ordinary processes of law from hindering this measure and from giving aid and comfort in various ways to the insurrection;
Now, therefore, be it ordered, first, that during the existing insurrection, and as a necessary measure for suppressing the same, all Rebels and Insurgents, their aiders and abettors, within the United States, and all persons discouraging volunteer enlistments, resisting militia draft or guilty of any disloyal practice affording aid and comfort to Rebels against the authority of the United States, shall be subject to martial law and liable to trial and punishment by Courts ​Martial or Military Commission;
Second, That the Writ of Habeas Corpus is suspended in respect to all persons arrested, or who are now or hereafter during the rebellion shall be, imprisoned in any fort, camp, arsenal, military prison, or other place of confinement by any military authority or by the sentence of any Court Martial or Military Commission.
In witness whereof, I have hereunto set my hand and caused the seal of the United States to be affixed.
Done at the City of Washington, this twenty-fourth day of September, in the year of our Lord one thousand eight hundred and sixty two, and of the Independence of the United States of America the 87th.

## Notes
### Superseded by

* Proclamation 104, Suspending the Writ of Habeas Corpus Throughout the United States, September 15, 1863
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
# Pullman's Palace Car Company v. Central Transportation Company

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
139 U.S. 62
Pullman's Palace Car Company v. Central Transportation Company
Edwd. S. Isham and Wayne MacVeagh, for plaintiff in error.
J. G. Johnson, for defendant in error.
GRAY, J.

## Notes

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
# Pullman & Company v. Adams

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
189 U.S. 420
Pullman & Company v. Adams
Argued: and submitted December 19, 1902. --- Decided: March 2, 1903
Messrs. William Burry and J. S. Runnells for plaintiff in error.
Messrs. Marcellus Green, W. R. Harper, and W. H. Potter for defendant in error.
Mr. Justice Holmes delivered the opinion of the court:

## Notes

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/Chapter5
### Chapter V

God is whatever it is better to be than not to be; and he, as the only self-existent being, creates all things from nothing.
What art thou, then, Lord God, than whom nothing greater can be conceived? But what art thou, except that which, as the highest of all beings, alone exists through itself, and creates all other things from nothing? For, whatever is not this is less than a thing which can be conceived of. But this cannot be conceived of thee. What good, therefore, does the supreme Good lack, through which every good is? Therefore, thou art just, truthful, blessed, and whatever it is better to be than not to be. For it is better to be just than not just; better to be blessed than not blessed.
# Proslogium and Monologium/Proslogium/Chapter7
### Chapter VII

How he is omnipotent, although there are many things of which he is not capable. --To be capable of being corrupted, or of lying, is not power, but impotence. God can do nothing by virtue of impotence, and nothing has power against him.
But how art thou omnipotent, if thou art not capable of all things? Or, if thou canst not be corrupted, and canst not lie, nor make what is true, false --as, for example, if thou shouldst make what has been done not to have been done, and the like. --how art thou capable of all things? Or else to be capable of these things is not power, but impotence. For, he who is capable of these things is capable of what is not for his good, and of what he ought not to do; and the more capable of them he is, the more power have adversity and perversity against him; and the less has he himself against these.
He, then, who is thus capable is so not by power, but by impotence. For, he is not said to be able because he is able of himself, but because his impotence gives something else power over him. Or, by a figure of speech, just as many words are improperly applied, as when we use "to be" for "not to be," and "to do" for what is really not to do, "or to do nothing." For, often we say to a man who denies the existence of something: "It is as you say it to be," though it might seem more proper to say, "It is not, as you say it is not." In the same way, we say, "This man sits just as that man does," or, "This man rests just as that man does"; although to sit is not to do anything, and to rest is to do nothing.
So, then, when one is said to have the power of doing or experiencing what is not for his good, or what he ought not to do, impotence is understood in the word power. For, the more he possesses this power, the more powerful are adversity and perversity against him, and the more powerless is he against them.
Therefore, O Lord, our God, the more truly art thou omnipotent, since thou art capable of nothing through impotence, and nothing has power against thee.
# Proslogium and Monologium/Proslogium/Chapter26
### Chapter XXVI

Is this joy which the Lord promises made full? --The blessed shall rejoice according as they shall love; and they shall love according as they shall know.
My God and my Lord, my hope and the joy of my heart, speak unto my soul and tell me whether this is the joy of which thou tellest us through thy Son: Ask and ye shall receive, that your joy may be full (John xvi. 24). For I have found a joy that is full, and more than full. For when heart, and mind, and soul, and all the man, are full of that joy, joy beyond measure will still remain. Hence, not all of that joy shall enter into those who rejoice; but they who rejoice shall wholly enter into that joy.
Show me, O Lord, show thy servant in his heart whether this is the joy into which thy servants shall enter, who shall enter into the joy of their Lord. But that joy, surely, with which thy chosen ones shall rejoice, eye hath not seen nor ear heard, neither has it entered into the heart of man (Isaiah lxiv. 4; I Corinthians ii. 9). Not yet, then, have I told or conceived, O Lord, how greatly those blessed ones of thine shall rejoice. Doubtless they shall rejoice according as they shall love; and they shall love according as they shall know. How far they will know thee, Lord, then! and how much they will love thee! Truly, eye hath not seen, nor ear heard, neither has it entered into the heart of man in this life, how far they shall know thee, and how much they shall love thee in that life.
I pray, O God, to know thee, to love thee, that I may rejoice in thee. And if I cannot attain to full joy in this life may I at least advance from day to day, until that joy shall come to the full. Let the knowledge of thee advance in me here, and there be made full. Let the love of thee increase, and there let it be full, that here my joy may be great in hope, and there full in truth. Lord, through thy Son thou dost command, nay, thou dost counsel us to ask; and thou dost promise that we shall receive, that our joy may be full. I ask, O Lord, as thou dost counsel through our wonderful Counselor. I will receive what thou dost promise by virtue of thy truth, that my joy may be full. Faithful God, I ask. I will receive, that my joy may be full. Meanwhile, let my mind meditate upon it; let my tongue speak of it. Let my heart love it; let my mouth talk of it. Let my soul hunger for it; let my flesh thirst for it; let my whole being desire it, until I enter into thy joy, O Lord, who art the Three and the One God, blessed for ever and ever. Amen.
# Proslogium and Monologium/Proslogium/Chapter3
### Chapter III

God cannot be conceived not to exist. --God is that, than which nothing greater can be conceived. --That which can be conceived not to exist is not God.
And it assuredly exists so truly, that it cannot be conceived not to exist. For, it is possible to conceive of a being which cannot be conceived not to exist; and this is greater than one which can be conceived not to exist. Hence, if that, than which nothing greater can be conceived, can be conceived not to exist, it is not that, than which nothing greater can be conceived. But this is an irreconcilable contradiction. There is, then, so truly a being than which nothing greater can be conceived to exist, that it cannot even be conceived not to exist; and this being thou art, O Lord, our God.
So truly, therefore, dost thou exist, O Lord, my God, that thou canst not be conceived not to exist; and rightly. For, if a mind could conceive of a being better than thee, the creature would rise above the Creator; and this is most absurd. And, indeed, whatever else there is, except thee alone, can be conceived not to exist. To thee alone, therefore, it belongs to exist more truly than all other beings, and hence in a higher degree than all others. For, whatever else exists does not exist so truly, and hence in a less degree it belongs to it to exist. Why, then, has the fool said in his heart, there is no God (Psalms xiv. 1), since it is so evident, to a rational mind, that thou dost exist in the highest degree of all? Why, except that he is dull and a fool?
# Proslogium and Monologium/Proslogium/Chapter4
### Chapter IV

How the fool has said in his heart what cannot be conceived. --A thing may be conceived in two ways: (1) when the word signifying it is conceived; (2) when the thing itself is understood As far as the word goes, God can be conceived not to exist; in reality he cannot.
But how has the fool said in his heart what he could not conceive; or how is it that he could not conceive what he said in his heart? Since it is the same to say in the heart, and to conceive.
But, if really, nay, since really, he both conceived, because he said in his heart; and did not say in his heart, because he could not conceive; there is more than one way in which a thing is said in the heart or conceived. For, in one sense, an object is conceived, when the word signifying it is conceived; and in another, when the very entity, which the object is, is understood.
In the former sense, then, God can be conceived not to exist; but in the latter, not at all. For no one who understands what fire and water are can conceive fire to be water, in accordance with the nature of the facts themselves, although this is possible according to the words. So, then, no one who understands what God is can conceive that God does not exist; although he says these words in his heart, either without any or with some foreign, signification. For, God is that than which a greater cannot be conceived. And he who thoroughly understands this, assuredly understands that this being so truly exists, that not even in concept can it be non-existent. Therefore, he who understands that God so exists, cannot conceive that he does not exist.
I thank thee, gracious Lord, I thank thee; because what I formerly believed by thy bounty, I now so understand by thine illumination, that if I were unwilling to believe that thou dost exist, I should not be able not to understand this to be true.
# Proslogium and Monologium/Proslogium/Chapter8
### Chapter VIII

How he is compassionate and passionless. God is compassionate, in terms of our experience, because we experience the effect of compassion. God is not compassionate, in terms of his own being, because he does not experience the feeling (affectus) of compassion.
But how art thou compassionate, and, at the same time, passionless? For, if thou art passionless, thou dost not feel sympathy; and if thou dost not feel sympathy, thy heart is not wretched from sympathy for the wretched ; but this it is to be compassionate. But if thou art not compassionate, whence cometh so great consolation to the wretched? How, then, art thou compassionate and not compassionate, O Lord, unless because thou art compassionate in terms of our experience, and not compassionate in terms of thy being.
Truly, thou art so in terms of our experience, but thou art not so in terms of thine own. For, when thou beholdest us in our wretchedness, we experience the effect of compassion, but thou dost not experience the feeling. Therefore, thou art both compassionate, because thou dost save the wretched, and spare those who sin against thee; and not compassionate because thou art affected by no sympathy for wretchedness.
# Proslogium and Monologium/Proslogium/Chapter6
### Chapter VI

How God is sensible (sensibilis) although he is not a body. --God is sensible, omnipotent, compassionate, passionless; for it is better to be these than not be. He who in any way knows, is not improperly said in some sort to feel.
But, although it is better for thee to be sensible, omnipotent, compassionate, passionless, than not to be these things; how art thou sensible, if thou art not a body; or omnipotent, if thou hast not all powers; or at once compassionate and passionless? For, if only corporeal things are sensible, since the senses encompass a body and are in a body, how art thou sensible, although thou art not a body, but a supreme Spirit, who is superior to body? But, if feeling is only cognition, or for the sake of cognition, --for he who feels obtains knowledge in accordance with the proper functions of his senses; as through sight, of colors; through taste, of flavors, --whatever in any way cognises is not inappropriately said, in some sort, to feel.
Therefore, O Lord, although thou art not a body yet thou art truly sensible in the highest degree in respect of this, that thou dost cognise all things in the highest degree; and not as an animal cognises, through a corporeal sense.
# Proslogium and Monologium/Proslogium/Preface
### Preface

In this brief work the author aims at proving in a single argument the existence of God, and whatsoever we believe of God. --The difficulty of the task. --The author writes in the person of one who contemplates God, and seeks to understand what he believes. To this work he had given this title: Faith Seeking Understanding. He finally named it Proslogium, --that is, A Discourse.
After I had published, at the solicitous entreaties of certain brethren, a brief work (the Monologium) as an example of meditation on the grounds of faith, in the person of one who investigates, in a course of silent reasoning with himself, matters of which he is ignorant; considering that this book was knit together by the linking of many arguments, I began to ask myself whether there might be found a single argument which would require no other for its proof than itself alone; and alone would suffice to demonstrate that God truly exists, and that there is a supreme good requiring nothing else, which all other things require for their existence and well-being; and whatever we believe regarding the divine Being.
Although I often and earnestly directed my thought to this end, and at some times that which I sought seemed to be just within my reach, while again it wholly evaded my mental vision, at last in despair I was about to cease, as if from the search for a thing which could not be found. But when I wished to exclude this thought altogether, lest, by busying my mind to no purpose, it should keep me from other thoughts, in which I might be successful; then more and more, though I was unwilling and shunned it, it began to force itself upon me, with a kind of importunity. So, one day, when I was exceedingly wearied with resisting its importunity, in the very conflict of my thoughts, the proof of which I had despaired offered itself, so that I eagerly embraced the thoughts which I was strenuously repelling.
Thinking, therefore, that what I rejoiced to have found, would, if put in writing, be welcome to some readers, of this very matter, and of some others, I have written the following treatise, in the person of one who strives to lift his mind to the contemplation of God, and seeks to understand what he believes. In my judgment, neither this work nor the other, which I mentioned above, deserved to be called a book, or to bear the name of an author; and yet I thought they ought not to be sent forth without some title by which they might, in some sort, invite one into whose hands they fell to their perusal. I accordingly gave each a title, that the first might be known as, An Example of Meditation on the Grounds of Faith, and its sequel as, Faith Seeking Understanding. But, after, both had been copied by many under these titles, many urged me, and especially Hugo, the reverend Archbishop of Lyons, who discharges the apostolic office in Gaul, who instructed me to this effect on his apostolic authority --to prefix my name to these writings. And that this might be done more fitly, I named the first, Monologium, that is, A Soliloquy; but the second, Proslogium, that is, A Discourse.
# Reaves v. Ainsworth

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
219 U.S. 296
Reaves v. Ainsworth
Argued: December 2 and 5, 1910. --- Decided: January 9, 1911
Mr. Alexander S. Bacon for plaintiff in error.
Assistant Attorney General Harr for defendants in error.
Mr. Justice McKenna delivered the opinion of the court:

## Notes

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