OpenLLM-France/wikimedia huggingface dataset:
# News Releases and other News Material/Number 01194/0011

Release No. 0011.94 Bruce Merkle (202) 720-8206
USDA TO PERMIT PLANTING OF 1994-CROP SOYBEANS ON OPTIONAL FLEXIBLE ACRES
WASHINGTON, Jan. 4 -- The U.S. Department of Agriculture today announced that soybeans may be planted on optional flexible acreage in
Producers may plant designated crops on up to 25 percent of each crop acreage base enrolled in the Commodity Credit Corporation's 1994 price support and production adjustment programs for wheat, feed grains, upland cotton and rice. The crops planted can be credited as "considered planted" to the program crop. Twenty-five percent of each crop acreage base is referred to as flexible acres with the first 15 percent referred to as "normal flexible acreage" and the other 10 percent referred to as "optional flexible acreage".
Producers who plant program crops or oilseeds on optional flexible acres may receive price support for these crops. However, as required by the Agricultural Act of 1949, as amended, deficiency payments cannot be made on optional flexible acreage when it is planted to a crop other than the crop for which the crop acreage base has been established.
The 1949 Act provides that soybeans may not be planted on optional flexible acreage if, on January 1, the estimated price of 1994-crop soybeans is less than $5.17 per bushel, i.e., 105 percent of the 1994 loan rate of $4.92 per bushel. Because the soybean price is projected to be greater than $5.17, soybeans may be planted on this acreage.
# News Releases and other News Material/Number 01194/0012

Release No. 0012.94 Bruce Merkle (202) 720-8206
USDA ANNOUNCES FINAL 1994 ELS COTTON ACREAGE REDUCTION AT 15 PERCENT
WASHINGTON, Jan. 5 -- The U.S. Department of Agriculture today announced that the acreage reduction percentage for 1994-crop extra long staple (ELS) cotton will be 15 percent. The acreage reduction percentage for 1994 is 5 percentage points lower than that in effect for the 1993 crop.
# Men and Women (Browning)/Volume 2/"De Gustibus—"

"DE GUSTIBUS—"
# Men and Women (Browning)/Volume 1/Mesmerism

MESMERISM.
# Men and Women (Browning)/Volume 1/My Star

MY STAR.
# Men and Women (Browning)/Volume 1/The Patriot

THE PATRIOT.
AN OLD STORY
# Men and Women (Browning)/Volume 1/Up at a Villa–Down in the City

UP AT A VILLA—DOWN IN THE CITY.
(AS DISTINGUISHED BY AN ITALIAN PERSON OF QUALITY.)
# Men and Women (Browning)/Volume 1/The Statue and the Bust

Layout 2
THE STATUE AND THE BUST.
# My Ten Years' Imprisonment/Chapter 16

CHAPTER XVI.
For a period of some days I continued in the same state of mind; a sort of calm sorrow, full of peace, affection, and religious thoughts. I seemed to have overcome every weakness, and as if I were no longer capable of suffering new anxiety. Fond delusion! it is man's duty to aim at reaching as near to perfection as possible, though he can never attain it here. What now disturbed me was the sight of an unhappy friend, my good Piero, who passed along the gallery within a few yards of me, while I stood at my window. They were removing him from his cell into the prison destined for criminals. He was hurried by so swiftly that I had barely time to recognise him, and to receive and return his salutation.
Poor young man! in the flower of his age, with a genius of high promise, of frank, upright, and most affectionate disposition, born with a keen zest of the pleasures of existence, to be at once precipitated into a dungeon, without the remotest hope of escaping the severest penalty of the laws. So great was my compassion for him, and my regret at being unable to afford him the slightest consolation, that it was long before I could recover my composure of mind. I knew how tenderly he was attached to every member of his numerous family, how deeply interested in promoting their happiness, and how devotedly his affection was returned. I was sensible what must be the affliction of each and all under so heavy a calamity. Strange, that though I had just reconciled myself to the idea in my own case, a sort of phrensy seized my mind when I depicted the scene; and it continued so long that I began to despair of mastering it.
Dreadful as this was, it was still but an illusion. Ye afflicted ones, who believe yourselves victims of some irresistible, heart- rending, and increasing grief, suffer a little while with patience, and you will be undeceived. Neither perfect peace, nor utter wretchedness can be of long continuance here below. Recollect this truth, that you may not become unduly elevated in prosperity, and despicable under the trials which assuredly await you. A sense of weariness and apathy succeeded the terrible excitement I had undergone. But indifference itself is transitory, and I had some fear lest I should continue to suffer without relief under these wretched extremes of feeling. Terrified at the prospect of such a future, I had recourse once more to the only Being from whom I could hope to receive strength to bear it, and devoutly bent down in prayer. I beseeched the Father of mercies to befriend my poor deserted Piero, even as myself, and to support his family no less than my own. By constant repetition of prayers like these, I became perfectly calm and resigned.
# My Ten Years' Imprisonment/Chapter 10

CHAPTER X.
In my new prison, black and filthy to an extreme, I sadly missed the society of my little dumb friend. I stood for hours in anxious, weary mood, at the window which looked over a gallery, on the other side of which could be seen the extremity of the court-yard, and the window of my former cell. Who had succeeded me there? I could discern his figure, as he paced quickly to and fro, apparently in violent agitation. Two or three days subsequently, I perceived that he had got writing materials, and remained busied at his little table the whole of the day. At length I recognised him. He came forth accompanied by his jailer; he was going to be examined, when I saw he was no other than Melchiorre Gioja. {4} It went to my heart: "You, too, noble, excellent man, have not escaped!" Yet he was more fortunate than I. After a few months' captivity, he regained his liberty. To behold any really estimable being always does me good; it affords me pleasant matter for reflection, and for esteem--both of great advantage. I could have laid down my life to save such a man from captivity; yet merely to see him was some consolation to me. After regarding him intently, some time, to ascertain if he were tranquil or agitated, I offered up a heart-felt prayer for his deliverance; I felt my spirits revived, a greater flow of ideas, and greater satisfaction with myself. Such an incident as this has a charm for utter solitude, of which you can form no idea without experiencing it. A poor dumb boy had before supplied me with this real enjoyment, and I now derived it from a distant view of a man of distinguished merit.
Perhaps some one of the jailers had informed him where I was. One morning, on opening his window, he waved his handkerchief in token of salutation, and I replied in the same manner. I need not describe the pleasure I felt; it appeared as if we were no longer separated; and we discoursed in the silent intercourse of the spirit, which, when every other medium is cut off, in the least look, gesture, or signal of any kind, can make itself comprehended and felt.
It was with no small pleasure I anticipated a continuation of this friendly communication. Day after day, however, went on, and I was never more gratified by the appearance of the same favourite signals. Yet I frequently saw my friend at his window; I waved my handkerchief, but in vain; he answered it no more. I was now informed by our jailers, that Gioja had been strictly prohibited from exciting my notice, or replying to it in any manner. Notwithstanding, he still continued to look at me, and I at him, and in this way, we conversed upon a great variety of subjects, which helped to keep us alive.
# My Ten Years' Imprisonment/Chapter 14

CHAPTER XIV.
Next morning I went to my window to look for Melchiorre Gioja; but conversed no more with the robbers. I replied to their salutation, and added, that I had been forbidden to hold conversation. The secretary who had presided at my examinations, told me with an air of mystery, I was about to receive a visit. After a little further preparation, he acquainted me that it was my father; and so saying, bade me follow him. I did so, in a state of great agitation, assuming at the same time an appearance of perfect calmness in order not to distress my unhappy parent. Upon first hearing of my arrest, he had been led to suppose it was for some trifling affair, and that I should soon be set at liberty. Finding his mistake, however, he had now come to solicit the Austrian government on my account. Here, too, he deluded himself, for he never imagined I could have been rash enough to expose myself to the penalty of the laws, and the cheerful tone in which I now spoke persuaded him that there was nothing very serious in the business.
The few words that were permitted to pass between us gave me indescribable pain; the more so from the restraint I had placed upon my feelings. It was yet more difficult at the moment of parting. In the existing state of things, as regarded Italy, I felt convinced that Austria would make some fearful examples, and that I should be condemned either to death or long protracted imprisonment. It was my object to conceal this from my father and to flatter his hopes at a moment when I was inquiring for a mother, brother, and sisters, whom I never expected to behold more. Though I knew it to be impossible, I even calmly requested of him that he would come and see me again, while my heart was wrung with the bitter conflict of my feelings. He took his leave, filled with the same agreeable delusion, and I painfully retraced my steps back into my dungeon. I thought that solitude would now be a relief to me; that to weep would somewhat ease my burdened heart? yet, strange to say, I could not shed a tear. The extreme wretchedness of feeling this inability even to shed tears excites, under some of the heaviest calamities, is the severest trial of all, and I have often experienced it.
An acute fever, attended by severe pains in my head, followed this interview. I could not take any nourishment; and I often said, how happy it would be for me, were it indeed to prove mortal. Foolish and cowardly wish! heaven refused to hear my prayer, and I now feel grateful that it did. Though a stern teacher, adversity fortifies the mind, and renders man what he seems to have been intended for; at least, a good man, a being capable of struggling with difficulty and danger; presenting an object not unworthy, even in the eyes of the old Romans, of the approbation of the gods.
# My Ten Years' Imprisonment/Chapter 13

CHAPTER XIII.
I let them laugh and said not a word; they hit at me again two or three times, but I was mute. "He will come no more near the window," said one, "he will hear nothing but the sighs of Maddalene; we have offended him with laughing." At length, the chief imposed silence upon the whole party, all amusing themselves at my expense. "Silence, beasts as you are; devil a bit you know what you are talking about. Our neighbour is none so long eared an animal as you imagine. You do not possess the power of reflection, no not you. I grin and joke; but afterwards I reflect. Every low-born clown can stamp and roar, as we do here. Grant a little more real cheerfulness, a spark more of charity, a bit more faith in the blessing of heaven;--what do you imagine that all this would be a sign of?" "Now, that I also reflect," replied one, "I fancy it would be a sign of being a little less of a brute."
"Bravo!" cried his leader, in a most stentorian howl! "now I begin to have some hope of you."
I was not overproud at being thus rated a LITTLE LESS OF A BRUTE than the rest; yet I felt a sort of pleasure that these wretched men had come to some agreement as to the importance of cultivating, in some degree, more benevolent sentiments.
I again approached the window, the chief called me, and I answered, hoping that I might now moralise with him in my own way. I was deceived; vulgar minds dislike serious reasoning; if some noble truth start up, they applaud for a moment, but the next withdraw their notice, or scruple not to attempt to shine by questioning, or aiming to place it in some ludicrous point of view.
I was next asked if I were imprisoned for debt?
"Perhaps you are paying the penalty of a false oath, then?"
"No, it is quite a different thing."
"An affair of love, most likely, I guess?"
"No."
"You have killed a man, mayhap?"
"No."
"It's for carbonarism, then?"
"Exactly so."
"And who are these carbonari?"
"I know so little of them, I cannot tell you."
Here a jailer interrupted us in great anger; and after commenting on the gross improprieties committed by my neighbours, he turned towards me, not with the gravity of a sbirro, but the air of a master: "For shame, sir, for shame! to think of talking to men of this stamp! do you know, sir, that they are all robbers?"
I reddened up, and then more deeply for having shown I blushed, and methought that to deign to converse with the unhappy of however lowly rank, was rather a mark of goodness than a fault.
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Chapter 93

Chapter 93.—Both the First and the Second Deaths are the Consequence of Sin. Punishment is Proportioned to Guilt.
And neither the first death, which takes place when the soul is compelled to leave the body, nor the second death, which takes place when the soul is not permitted to leave the suffering body, would have been inflicted on man had no one sinned. And, of course, the mildest punishment of all will fall upon those who have added no actual sin, to the original sin they brought with them; and as for the rest who have added such actual sins, the punishment of each will be the more tolerable in the next world, according as his iniquity has been less in this world.
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Chapter 95

Chapter 95.—God’s Judgments Shall Then Be Explained.
Then shall be made clear much that is now dark. For example, when of two infants, whose cases seem in all respects alike, one by the mercy of God chosen to Himself, and the other is by His justice abandoned (wherein the one who is chosen may recognize what was of justice due to himself, had not mercy intervened); why, of these two, the one should have been chosen rather than the other, is to us an insoluble problem. And again, why miracles were not wrought in the presence of men who would have repented at the working of the miracles, while they were wrought in the presence of others who, it was known, would not repent. For our Lord says most distinctly: “Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.” And assuredly there was no injustice in God’s not willing that they should be saved, though they could have been saved had He so willed it. Then shall be seen in the clearest light of wisdom what with the pious is now a faith, though it is not yet a matter of certain knowledge, how sure, how unchangeable, and how effectual is the will of God; how many things He can do which He does not will to do, though willing nothing which He cannot perform; and how true is the song of the psalmist, “But our God is in the heavens; He hath done whatsoever He hath pleased.” And this certainly is not true, if God has ever willed anything that He has not performed; and, still worse, if it was the will of man that hindered the Omnipotent from doing what He pleased. Nothing, therefore, happens but by the will of the Omnipotent, He either permitting it to be done, or Himself doing it.

## Footnotes

* ↑ Matt. xi. 21
* ↑ Ps. cxv. 3
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Chapter 99

Chapter 99.—As God’s Mercy is Free, So His Judgments are Just, and Cannot Be Gainsaid.
Now after commending the mercy of God, saying, “So it is not of him that willeth, nor of him that runneth, but of God that showeth mercy,” that he might commend His justice also (for the man who does not obtain mercy finds, not iniquity, but justice, there being no iniquity with God), he immediately adds: “For the scripture saith unto Pharoah, Even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth.” And then he draws a conclusion that applies to both, that is, both to His mercy and His justice: “Therefore hath He mercy on whom He will have mercy, and whom He will He hardeneth.” “He hath mercy” of His great goodness, “He hardeneth” without any injustice; so that neither can he that is pardoned glory in any merit of his own, nor he that is condemned complain of anything but his own demerit. For it is grace alone that separates the redeemed from the lost, all having been involved in one common perdition through their common origin. Now if any one, on hearing this, should say, “Why doth He yet find fault? for who hath resisted His will?” as if a man ought not to be blamed for being bad, because God hath mercy on whom He will have mercy, and whom He will He hardeneth, God forbid that we should be ashamed to answer as we see the apostle answered: “Nay, but, O man, who art thou that repliest against God? Shall the thing formed say to Him that formed it, Why hast Thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honor, and another unto dishonor?” Now some foolish people, think that in this place the apostle had no answer to give; and for want of a reason to render, rebuked the presumption of his interrogator. But there is great weight in this saying: “Nay, but, O man, who art thou?” and in such a matter as this it suggests to a man in a single word the limits of his capacity, and at the same time does in reality convey an important reason. For if a man does not understand these matters, who is he that he should reply against God? And if he does understand them, he finds no further room for reply. For then he perceives that the whole human race was condemned in its rebellious head by a divine judgment so just, that if not a single member of the race had been redeemed, no one could justly have questioned the justice of God; and that it was right that those who are redeemed should be redeemed in such a way as to show, by the greater number who are unredeemed and left in their just condemnation, what the whole race deserved, and whither the deserved judgment of God would lead even the redeemed, did not His undeserved mercy interpose, so that every mouth might be stopped of those who wish to glory in their own merits, and that he that glorieth might glory in the Lord.

## Footnotes

* ↑ Rom. ix. 17; Ex. ix. 16
* ↑ Rom. ix. 18
* ↑ Rom. ix. 19
* ↑ Rom. ix. 20, 21
* ↑ Rom. iii. 19; 1 Cor. i. 31
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Chapter 94

Chapter 94.—The Saints Shall Know More Fully in the Next World the Benefits They Have Received by Grace.
Thus, when reprobate angels and men are left to endure everlasting punishment, the saints shall know more fully the benefits they have received by grace. Then, in contemplation of the actual facts, they shall see more clearly the meaning of the expression in the psalms, “I will sing of mercy and judgment;” for it is only of unmerited mercy that any is redeemed, and only in well-merited judgment that any is condemned.

## Footnotes

* ↑ Ps. ci. 1
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Chapter 96

Chapter 96.—The Omnipotent God Does Well Even in the Permission of Evil.
Nor can we doubt that God does well even in the permission of what is evil. For He permits it only in the justice of His judgment. And surely all that is just is good. Although, therefore, evil, in so far as it is evil, is not a good; yet the fact that evil as well as good exists, is a good. For if it were not a good that evil should exist, its existence would not be permitted by the omnipotent Good, who without doubt can as easily refuse to permit what He does not wish, as bring about what He does wish. And if we do not believe this, the very first sentence of our creed is endangered, wherein we profess to believe in God the Father Almighty. For He is not truly called Almighty if He cannot do whatsoever He pleases, or if the power of His almighty will is hindered by the will of any creature whatsoever.
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Introductory Notice

Introductory Notice
By the Editor.
St. Augustin speaks of this book in his Retractations, l. ii. c. 63, as follows:
“I also wrote a book on Faith, Hope, and Charity, at the request of the person to whom I addressed it, that he might have a work of mine which should never be out of his hands, such as the Greeks call an Enchiridion (Hand-Book). There I think I have pretty carefully treated of the manner in which God is to be worshipped, which knowledge divine Scripture defines to be the true wisdom of man. The book begins: ‘I cannot express,’” etc.
The Enchiridion is among the latest books of Augustin. It was written after the death of Jerome, which occurred Sept. 30, 420; for he alludes in ch. 87 to Jerome “of blessed memory” (sanctæ memoriæ Hieronymus presbyter).
It is addressed to Laurentius, in answer to his questions. This person is otherwise unknown. One ms. calls him a deacon, another a notary of the city of Rome. He was probably a layman.
The author usually calls the book “On Faith, Hope and Love,” because he treats the subject under these three heads (comp. (I Cor. xiii. 13). He follows under the first head the order of the Apostles’ Creed, and refutes, without naming them, the Manichæan, Apollinarian, Arian, and Pelagian heresies. Under the second head he gives a brief exposition of the Lord’s Prayer. The third part is a discourse on Christian love.
The original is in the sixth volume of the Benedictine edition. A neat edition of the Latin text, with three other small tracts of Augustin, (De Catechizandis Rudibus; De Fide Rerum quæ non creduntur; De Utilitate Credendi), is also published in C. Marriott’s S. Aurelius Augustinus, 4th ed. by H. de Romestin, Oxford and London (Parker and Comp.), 1885 (pp. 150–251.) An English edition of the same tracts by H. de Romestin, Oxford and London, 1885 (pp. 151–251). His English translation is based on that of C. L. Cornish, M.A., which appeared in the Oxford “Library of the Fathers,” Oxford 1847 (“Seventeen Short Treatises of St. Aug.” pp. 85–158).
The present translation by Professor Shaw was first published in Dr. Dods’s series of Augustin’s works, Edinburgh, (T. and T. Clark,) 3d ed. 1883. It is more free and idiomatic than that of Cornish. I have in a few cases conformed it more closely to the original.
P.S.

## Footnotes

* ↑ “Scripsi etiam librum ‘de Fide, Spe et Charitate’ cum a me ad quem scriptus est postulasset ut aliquod opusculum haberet meum de suis manibus nunquam recessurum, quod genus Græci Enchiridion vocant. Ubi satis diligenter mihi videor esse complexus quomodo sit colendus Deus quam sapientiam esse hominis utique veram Divina Scriptura definit. Hic liber sic incipit, ‘Dici non potest, dilectissime fili Laurenti, quantum tuâ eruditione delecter.’”