OpenLLM-France/wikimedia huggingface dataset:
# Proclamation 7532

Delivered on 14 March 2002.
By the President of the United States of America A Proclamation
In 1961, the Congress established the annual observance of National Poison Prevention Week. Forty-one years later, this event continues to educate Americans about the dangers of childhood poisonings and to promote measures that help prevent such poisonings. These measures and other poison awareness efforts have helped reduce deaths from childhood poisonings by more than 90 percent since 1962.
According to the American Association of Poison Control Centers, more than 1 million children each year are exposed to potentially poisonous medicines and household chemicals. In an effort to put an end to tragic accidents, the United States Consumer Product Safety Commission requires child-resistant packaging for many medicines and household chemicals. But this special packaging is "child-resistant," not "child-proof." For this reason, it is essential to keep potential poisons locked up and away from children.
Members of the Poison Prevention Week Council, representing 36 national organizations, work every year to organize events during this special week to raise awareness of unintentional poisonings, as well as to illustrate the steps that can be taken to prevent them. Coalition members believe every poisoning is preventable. Group members encourage Americans to use and properly reclose child-resistant packaging, keep poisonous substances secured and out of the reach of children, and keep the poison center telephone number, 1-800-222-1222, nearby in case of an emergency. This new nationwide number connects callers to medical experts that provide immediate treatment advice for poison emergencies. These centers are open 24 hours a day, 7 days a week.
To encourage Americans to learn more about the dangers of unintentional poisonings and to take more preventive measures, the Congress, by joint resolution approved September 26, 1961, as amended (75 Stat. 681), has authorized and requested the President to issue a proclamation designating the third week of March each year as "National Poison Prevention Week."
Now, Therefore, I, George W. Bush, President of the United States of America, do hereby proclaim March 17 through 23, 2002, as National Poison Prevention Week. I call upon all Americans to observe this week by participating in appropriate ceremonies and activities and by learning how to prevent poisonings among children.
In Witness Whereof, I have hereunto set my hand this fourteenth day of March, in the year of our Lord two thousand two, and of the Independence of the United States of America the two hundred and twenty- sixth.
George W. Bush
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).
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# Proclamation 7535

Delivered on 25 March 2002.
By the President of the United States of America A Proclamation
Ancient Greece was the birthplace of the democratic principles and thought that fundamentally shaped the growth of democracy in world history. Societies aspiring toward more democratic forms of government have found inspiration in the Greek tradition of representative government and free political discourse. As modern Greece celebrates the anniversary of its independence, won 181 years ago, Greeks can be proud that its vibrant democracy continues and that it is based upon the beliefs in freedom and self-rule first forged in classical Greece over 2500 years ago.
These ideals have been embraced by peoples of the world who aspire towards democracy, including the Founders of the United States; and they were tested by the attacks of September 11, 2001. The terrorists sought to destroy a political and economic system that promotes individual freedoms and tolerance, defends national liberty, and supports the full participation of its citizens in the democratic process. The terrorists failed; but rather than destroying us, their attacks strengthen our resolve to stand up to this evil. Along with the members of our worldwide coalition, including Greece, we are committed to defeating terrorism and protecting liberty.
The friendship between the United States and Greece continues to thrive and is based upon our common cultural bonds and our shared national values. Today, more than 3 million Americans proudly claim Greek heritage, representing a continuing link between our countries. From the arts and education to industry and science, Greek Americans have made significant contributions to the cultural, civic, and economic vitality of our land.
As we celebrate Greek independence, we remember the history of those who sacrificed their lives to preserve freedom and democracy. We value our friendship and continuing partnership with the government and people of Greece, and we commit to work together to provide greater opportunity and more freedoms for the citizens of the world. And we join the world in anticipating the momentous 2004 Summer Olympic Games, which will be held in Athens, the birthplace of Olympic competition.
Now, Therefore, I, George W. Bush, President of the United States of America, by virtue of the authority vested in me by the Constitution and laws of the United States, do hereby proclaim March 25, 2002, as "Greek Independence Day: A National Day of Celebration of Greek and American Democracy." I encourage all Americans to take special note of Greece's rich history of democracy, the strong bonds of friendship and culture between our countries, and the important role that Greek Americans play in our Nation.
In Witness Whereof, I have hereunto set my hand this twenty-fifth day of March, in the year of our Lord two thousand two, and of the Independence of the United States of America the two hundred and twenty- sixth.
George W. Bush
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
# Recollections and Opinions of an Old Pioneer

Chapters 3-6 (those relating most directly to Oregon) were reproduced in the Oregon Historical Quarterly:
* Oregon Historical Quarterly/Volume 5/Recollections and Opinions of an Old Pioneer
* Oregon Historical Quarterly/Volume 5/Recollections and Opinions of an Old Pioneer, part 2
* Oregon Historical Quarterly/Volume 5/Recollections and Opinions of an Old Pioneer, part 3
* Oregon Historical Quarterly/Volume 5/Recollections and Opinions of an Old Pioneer, part 4
# Recollections of Dante Gabriel Rossetti and his Circle/Biographical

BIOGRAPHICAL NOTE OF HENRY TREFFRY DUNN.
Henry Treffry Dunn, the author of these Recollections, was born at Truro, in 1838. For some time he was engaged as a clerk in the Cornish Bank of his native city, but when about twenty-four years of age, the artistic instinct strong within him, he abandoned the desk for the palette and brush, and adopted painting as a profession. Soon after, as he himself relates, he received an introduction to Dante Gabriel Rossetti. At once he was irresistibly attracted by the magnetism which formed one of the most noteworthy facets of the personality of that poet, painter, and leader of men, and came under the spell of that influence which he possessed over all around him, and none were ever able or willing to liberate themselves from. He forthwith took up his residence with Rossetti. Many years of close comradeship and daily intercourse followed between the chief and his disciple, and it was the good fortune of the latter, during this period, to meet on terms of intimacy those men of distinction—the ​record of whose achievements constitutes the history of Poetry, Art, and Letters in the nineteenth century—whom Rossetti collected around him, and to be constantly present at those frequent and prolonged meetings in the dimly-lit studio at Cheyne Walk, which were famous for their intellectual charm and brilliancy.
Henry Treffry Dunn was himself a painter of no mean ability, but for the most part he was content to remain under the shadow cast by the towering genius and capacity of the master. One of his works hangs in the council chamber of his native city—a portrait of Dr. Barham.
As may be gathered and inferred from his Recollections, in common with all who enjoyed his friendship he felt a deep affection for Rossetti as a man, and a profound admiration for him as a poet and painter. He is expressly mentioned by Mr. William Michael Rossetti as one of his brother's friends in the Preface to the Collected Works of Dante Gabriel Rossetti. He died in February, 1899. Both he and his chief have long since solved the tremendous mysteries of life and death, upon which they were wont so often to speculate together
Editor.
# Recollections of Dante Gabriel Rossetti and his Circle

Recollections of Dante Gabriel Rossetti and His Circle
page
page
Recollections of Dante Gabriel
Rossetti and His Circle
(CHEYNE WALK LIFE)
BY THE LATE
HENRY TREFFRY DUNN
EDITED AND ANNOTATED BY
GALE PEDRICK
With a Prefatory Note by William Michael Rossetti
LONDON ELKIN MATHEWS, VIGO STREET
1904
page
PRINTED BY R. FOLKARD AND SON, 22, DEVONSHIRE STREET, QUEEN SQUARE, BLOOMSBURY, LONDON. W.C.
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LIST OF ILLUSTRATIONS
page
CONTENTS
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
# Recollections of Dante Gabriel Rossetti and his Circle/Autumn Leaves

AUTUMN LEAVES.
(Verses for a picture)
Fast fall the leaves, blown by the Autumn blast,
In swirling heaps on the green sward they lie,
Sweet memories of the Springtime greenery
And the golden glories of Summer past.   The last red flushes of the sinking sun
Shed over all a wondrous mystery,
On toil-worn age nearing eternity,
And the young hearts whose lives are but begun.   And with departing light the conscience grieves
O'er bygone days, and golden hours misspent
In selfish deeds and empty merriment,
To find, where fruit should be, but withered leaves.
Henry Treffry Dunn.
    February 27, 1891.
# Sacred Books of the East/Volume 3/The Hsiao/Chapter 2

Chapter II.
Filial Piety in the Son of Heaven.
He who loves his parents will not dare (to incur the risk of) being hated by any man, and he who reveres his parents will not dare (to incur the risk of) being contemned by any man. When the love and reverence (of the Son of Heaven) are thus carried to the utmost in the service of his parents, the lessons of his virtue affect all the people, and he becomes ​a pattern to (all within) the four seas:—this is the filial piety of the Son of Heaven.
It is said in (the Marquis of) Fû on Punishments,
'The One man will have felicity, and the millions of the People will depend on (what ensures his happiness).'
* ↑ The thing thus generally stated must be understood specially of the sovereign, and only he who stands related to all other men can give its full manifestation. Previous translators have missed the peculiarity of the construction in each of the clauses. Thus P. Cibot gives:—'He who loves his parents will not dare to hate any one,' &c. But in the second member we have a well-known form in Chinese to give the force of the passive voice. Attention is called to this in the Extensive Explanation of the Hsiâo (see p. 461):—'Wû yü zăn does not mean merely to hate men; it indicates an anxious apprehension lest the hatred of men should light on me, and my parents thereby be involved in it.'
* ↑ Chinese scholars make 'the people' to be the subjects of the king, and 'all within the four seas' to be the barbarous tribes outside the four borders of the kingdom, between them and the seas or oceans within which the habitable earth was contained—according to the earliest geographical conceptions. All we have to find in the language is the unbounded, the universal, influence of 'the Son of Heaven.'
* ↑ The appellation 'Son of Heaven' for the sovereign was unknown in the earliest times of the Chinese nation. It cannot be traced beyond the Shang dynasty.
* ↑ See the Shû, V, xxvii, 4, and the note on the name of that Book, p. 254.
# Sacred Books of the East/Volume 3/The Hsiao/Chapter 4

Chapter IV. Filial Piety in High Ministers and Great Officers.
They do not presume to wear robes other than those appointed by the laws of the ancient kings nor to speak words other than those sanctioned by their speech; nor to exhibit conduct other than that exemplified by their virtuous ways. Thus none of their words being contrary to those sanctions, and none of their actions contrary to the (right) way, ​from their mouths there comes no exceptionable speech, and in their conduct there are found no exceptionable actions. Their words may fill all under heaven, and no error of speech will be found in them. Their actions may fill all under heaven, and no dissatisfaction or dislike will be awakened by them. When these three things—(their robes, their words, and their conduct)—are all complete as they should be, they can then preserve their ancestral temples:—this is the filial piety of high ministers and great officers.
'He is never idle, day or night, In the service of the One man.'
* ↑ The articles of dress, to be worn by individuals according to their rank, from the sovereign downwards, in their ordinary attire, and on special occasions, were the subject of attention and enactment in China from the earliest times. We find references to them in the earliest books of the Shû (Part II, Books iii, iv). The words to be spoken, and conduct to be exhibited, on every varying occasion, could not be so particularly described; but the example of the ancient kings would suffice for these, as their enactments for the dress.
* ↑ Their ancestral temples were to the ministers and grand officers what the altars of their land and grain were to the feudal lords. Every great officer had three temples or shrines, in which he sacrificed to the first chief of his family or clan; to his grandfather, and to his father. While these remained, the family remained, and its honours were perpetuated.
* ↑ See the Shih, III, iii, Ode 6, stanza 4.
# Sacred Books of the East/Volume 3/The Hsiao/Chapter 8

Chapter VIII. Filial Piety in Government.
The Master said, 'Anciently, when the intelligent kings by means of filial piety ruled all under heaven, they did not dare to receive with disrespect the ministers of small states;—how much less would they do so to the dukes, marquises, counts, and barons!' Thus it was that they got (the princes of) the myriad states with joyful hearts (to assist them) in the (sacrificial) services to their royal predecessors.
​'The rulers of states did not dare to slight wifeless men and widows;—how much less would they slight their officers and the people! Thus it was that they got all their people with joyful hearts (to assist them) in serving the rulers, their predecessors.
'The heads of clans did not dare to slight their servants and concubines;—how much less would they slight their wives and sons! Thus it was that they got their men with joyful hearts (to assist them) in the service of their parents.
'In such a state of things, while alive, parents reposed in (the glory of) their sons; and, when sacrificed to, their disembodied spirits enjoyed their offerings. Therefore all under heaven peace and harmony prevailed; disasters and calamities did not occur; misfortunes and rebellions did not arise.
"To an upright, virtuous conduct All in the four quarters of the state render obedient homage."'
* ↑ Under the Kâu dynasty there were five orders of nobility, and the states belonging to their rulers varied proportionally in size. There were besides many smaller states attached to these. The feudal lords at stated times appeared at the royal court, and one important duty which then devolved on them was to take part in the sacrificial services of the sovereign in the ancestral temple.
* ↑ These services were also the sacrifices in the ancestral temples of the rulers of the states and of the chiefs of clans,—the feudal princes and the ministers and great officers of chapters 3 and 4.
* ↑ In the Chinese Repository we read here:—'Parents enjoyed tranquillity while they lived, and after their decease sacrifices were offered to their disembodied spirits.' To the same effect P. Cibot:—'Les pères et mères étoient heureux pendant la vie, et après leur mort leurs âmes étoient consolées par des Tsî (sacrifices).' I believe that I have caught the meaning more exactly.
* ↑ See the Shih, III, iii, ode 2, stanza 2.
# Sacred Books of the East/Volume 3/The Hsiao/Chapter 3

Chapter III.
Filial Piety in the Princes of States.
Above others, and yet free from pride, they dwell on high, without peril; adhering to economy, and carefully observant of the rules and laws, they are full, without overflowing. To dwell on high without peril is the way long to preserve nobility; to be full without overflowing is the way long to preserve riches. When their riches and nobility do not leave their persons, then they are able to preserve the altars of their land and grain, and to secure the harmony of their people and men in office:—this is the filial piety of the princes of states.
Be apprehensive, be cautious, As if on the brink of a deep abyss, As if treading on thin ice!
* ↑ In the Chinese Repository we have for this:—'They will be able to protect their ancestral possessions with the produce of their lands;' 'They will make sure the supreme rank to their families.' But it is better to retain the style of the original. The king had a great altar to the spirit (or spirits) presiding over the land. The colour of the earth in the centre of it was yellow; that on each of its four sides differed according to the colours assigned to the four quarters of the sky. A portion of this earth was cut away, and formed the nucleus of a corresponding altar in each feudal state, according to their position relative to the capital. The prince of the state had the prerogative of sacrificing there. A similar rule prevailed for the altars to the spirits presiding over the grain. So long as a family ruled in a state, so long its chief offered those sacrifices; and the extinction of the sacrifices was an emphatic way of describing the ruin and extinction of the ruling House.
* ↑ See the Shih, II, v, ode 1, stanza 6.
# Sacred Books of the East/Volume 3/The Hsiao/Chapter 5

Chapter V. Filial Piety in Inferior Officers.
As they serve their fathers, so they serve their mothers, and they love them equally. As they serve their fathers, so they serve their rulers, and they reverence them equally. Hence love is what is chiefly rendered to the mother, and reverence is what is chiefly rendered to the ruler, while both of these things are given to the father. Therefore when they serve their ruler with filial piety they are loyal; when they serve their superiors with reverence they are obedient. Not failing in this loyalty ​and obedience in serving those above them, they are then able to preserve their emoluments and positions, and to maintain their sacrifices:—this is the filial piety of inferior officers.
'Rising early and going to sleep late, Do not disgrace those who gave you birth.'
* ↑ These officers had their 'positions' or places, and their pay. They had also their sacrifices, but such as were private or personal to themselves, so that we have not much information about them.
* ↑ The Chinese Repository has here, 'Such is the influence of filial duty when performed by scholars;' and P. Cibot, 'Voilà sommairement ce qui caractérise la Piété Filiale du Lettré.' But to use the term 'scholar' here is to translate from the standpoint of modern China, and not from that of the time of Confucius. The Shih of feudal China were the younger sons of the higher classes, and men that by their ability were rising out of the lower, and who were all in inferior situations, and looking forward to offices of trust in the service of the royal court, or of their several states. Below the 'great officers' of ch. 4, three classes of Shih—the highest, middle, lowest—were recognised, all intended in this chapter. When the feudal system had passed away, the class of 'scholars' gradually took their place. Shih (士) is one of the oldest characters in Chinese, but the idea expressed in its formation is not known. Confucius is quoted in the Shwo Wăn as making it to be from the characters for one (一) and ten (十). A very old definition of it is—'The denomination of one entrusted with affairs.'
* ↑ See the Shih, II, iii, ode 2, stanza 6.
# Sacred Books of the East/Volume 3/The Hsiao/Chapter 6

Chapter VI.
Filial Piety in the Common People.
They follow the course of heaven (in the revolving seasons); they distinguish the advantages ​afforded by (different) soils; they are careful of their conduct and economical in their expenditure;—in order to nourish their parents:—this is the filial piety of the common people.
Therefore from the Son of Heaven down to the common people, there never has been one whose filial piety was without its beginning and end on whom calamity did not come.
# Royal Naval Biography/Leith, John

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JOHN LEITH, Esq. [Post-Captain of 1825.]
Was made a lieutenant, Oct, 10th, 1809; advanced to the rank of commander, June 13th, 1815; appointed to the Bellette sloop, Sept. 9th, 1822; removed to the Pylades, June 28th, 1825; and promoted to the command of the Rattlesnake 28, on the Jamaica station, Nov. 11th following. He returned home, accompanied by his Grace the Duke of Manchester and suite, Aug. 12th, 1827; and was soon afterwards put out of commission.
Agents.– Messrs. Maude and Co.
# Royal Naval Biography/Leigh, Jodrell

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JODRELL LEIGH, Esq. [Captain of 1829.]
Was a midshipman of the Leander 50, Captain (now Sir John) Talbot, at the capture of la Ville de Milan French ​frigate, Feb. 23d, 1805. His first commission bears date Feb. 29th, 1808; and he subsequently served as lieutenant on board the Dryad 36, Captain Edward Galwey; the Bonne Citoyenne 20, successively commanded by Captains Pitt Burnaby Greene and Augustus W. J. Clifford; the Spey 20, Captain John Lake; the Falmouth 20, Captains Robert W. G. Festing and George F. Rich; and the Sybille 44, bearing the flag of Sir Home Popham, on the Jamaica station, where he was promoted to the command of the Bann sloop, June 12th, 1820, He returned from thence to England in the Ontario 18, which vessel arrived at Portsmouth, after a dreadfully tempestuous passage, in Dec. 1821. His promotion to the rank of captain took place June 2d, 1829.
Agent.– J. Snee, Esq.
# Royal Naval Biography/Leith, William Forbes

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WILLIAM FORBES LEITH, Esq. [Commander.]
Obtained a lieutenant’s commission in May, 1805; and the rank of commander on the 15th June, 1814.
# Royal Naval Biography/Lempriere, George Ourry

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GEORGE OURRY LEMPRIERE, Esq. [Post-Captain of 1825.]
Was made a lieutenant Mar. 25th, 1807; and commander, Jan. 30th, 1813; appointed to the Trent, hospital and receiving ship, at Cork, May 7th, 1814; and promoted to the rank of captain. May 27th, 1825.
Agents.– Messrs. Goode and Clarke.