OpenLLM-France/wikimedia huggingface dataset:
# Proslogium and Monologium/Proslogium/Chapter18
### Chapter XVIII

God is life, wisdom, eternity, and every true good. --Whatever is composed of parts is not wholly one; it is capable, either in fact or in concept, of dissolution. In God wisdom, eternity, etc., are not parts, but one, and the very whole which God is, or unity itself, not even in concept divisible.
And lo, again confusion; lo, again grief and mourning meet him who seeks for joy and gladness. My soul now hoped for satisfaction; and lo, again it is overwhelmed with need. I desired now to feast, and lo, I hunger more. I tried to rise to the light of God, and I have fallen back into my darkness. Nay, not only have I fallen into it, but I feel that I am enveloped in it. I fell before my mother conceived me. Truly, in darkness I was conceived, and in the cover of darkness I was born. Truly, in him we all fell, in whom we all sinned. In him we all lost, who kept easily, and wickedly lost to himself and to us that which when we wish to seek it, we do not know; when we seek it, we do not find; when we find, it is not that which we seek.
Do thou help me for thy goodness' sake! Lord, I sought thy face; thy face, Lord, will I seek; hide not thy face far from me (Psalms xxvii. 8). Free me from myself toward thee. Cleanse, heal, sharpen, enlighten the eye of my mind, that it may behold thee. Let my soul recover its strength, and with all its understanding let it strive toward thee, O Lord. What art thou, Lord, what art thou? What shall my heart conceive thee to be?
Assuredly thou art life, thou art wisdom, thou art truth, thou art goodness, thou art blessedness, thou art eternity, and thou art every true good. Many are these attributes: my straitened understanding cannot see so many at one view, that it may be gladdened by all at once. How, then, O Lord, art thou all these things? Are they parts of thee, or is each one of these rather the whole, which thou art? For, whatever is composed of parts is not altogether one, but is in some sort plural, and diverse from itself; and either in fact or in concept is capable of dissolution.
But these things are alien to thee, than whom nothing better can be conceived of. Hence, there are no parts in thee, Lord, nor art thou more than one. But thou art so truly a unitary being, and so identical with thyself, that in no respect art thou unlike thyself; rather thou art unity itself, indivisible by any conception. Therefore, life and wisdom and the rest are not parts of thee, but all are one; and each of these is the whole, which thou art, and which all the rest are.
In this way, then, it appears that thou hast no parts, and that thy eternity, which thou art, is nowhere and never a part of thee or of thy eternity. But everywhere thou art as a whole, and thy eternity exists as a whole forever.
# Proslogium and Monologium/Proslogium/Chapter17
### Chapter XVII

In God is harmony, fragrance, sweetness, pleasantness to the touch, beauty, after his ineffable manner.
Still thou art hidden, O Lord, from my soul in thy light and thy blessedness; and therefore my soul still walks in its darkness and wretchedness. For it looks, and does not see thy beauty. It hearkens, and does not hear thy harmony. It smells, and does not perceive thy fragrance. It tastes, and does not recognize thy sweetness. It touches, and does not feel thy pleasantness. For thou hast these attributes in thyself, Lord God, after thine ineffable manner, who hast given them to objects created by thee, after their sensible manner; but the sinful senses of my soul have grown rigid and dull, and have been obstructed by their long listlessness.
# Proslogium and Monologium/Proslogium/Chapter22
### Chapter XXII

He alone is what he is and who be is. --All things need God for their being and their well-being.
Therefore, thou alone, O Lord, art what thou art; and thou art he who thou art. For, what is one thing in the whole and another in the parts, and in which there is any mutable element, is not altogether what it is. And what begins from non-existence, and can be conceived not to exist, and unless it subsists through something else, returns to non-existence; and what has a past existence, which is no longer, or a future existence, which is not yet, --this does not properly and absolutely exist.
But thou art what thou art, because, whatever thou art at any time, or in any way, thou art as a whole and forever. And thou art he who thou art, properly and simply; for thou hast neither a past existence nor a future, but only a present existence; nor canst thou be conceived as at any time non-existent. But thou art life, and light, and wisdom, and blessedness, and many goods of this nature. And yet thou art only one supreme good; thou art all-sufficient to thyself, and needest none; and thou art he whom all things need for their existence and wellbeing.
# Proslogium and Monologium/Proslogium/Chapter23
### Chapter XXIII

This good is equally Father, and Son, and Holy Spirit. And this is a single, necessary Being, which is every good, and wholly good, and the only good. --Since the Word is true, and is truth itself, there is nothing in the Father, who utters it, which is not accomplished in the Word by which he expresses himself. Neither is the love which proceeds from Father and Son unequal to the Father or the Son, for Father and Son love themselves and one another in the same degree in which what they are is good. Of supreme simplicity nothing can be born, and from it nothing can proceed, except that which is this, of which it is born, or from which it proceeds.
This good thou art, thou, God the Father; this is thy Word, that is, thy Son. For nothing, other than what thou art, or greater or less than thou, can be in the Word by which thou dost express thyself; for the Word is true, as thou art truthful. And, hence, it is truth itself, just as thou art; no other truth than thou; and thou art of so simple a nature, that of thee nothing can be born other than what thou art. This very good is the one love common to thee and to thy Son, that is, the Holy Spirit proceeding from both. For this love is not unequal to thee or to thy Son; seeing that thou dost love thyself and him, and he, thee and himself, to the whole extent of thy being and his. Nor is there aught else proceeding from thee and from him, which is not unequal to thee and to him. Nor can anything proceed from the supreme simplicity, other than what this, from which it proceeds, is.
But what each is, separately, this is all the Trinity at once, Father, Son, and Holy Spirit; seeing that each separately is none other than the supremely simple unity, and the supremely unitary simplicity which can neither be multiplied nor varied. Moreover, there is a single necessary Being. Now, this is that single, necessary Being, in which is every good; nay, which is every good, and a single entire good, and the only good.
# Proslogium and Monologium/Proslogium/Chapter16
### Chapter XVI

This is the unapproachable light wherein he dwells.
Truly, O Lord, this is the unapproachable light in which thou dwellest; for truly there is nothing else which can penetrate this light, that it may see thee there. Truly, I see it not, because it is too bright for me. And yet, whatsoever I see, I see through it, as the weak eye sees what it sees through the light of the sun, which in the sun itself it cannot look upon. My understanding cannot reach that light, for it shines too bright. It does not comprehend it, nor does the eye of my soul endure to gaze upon it long. It is dazzled by the brightness, it is overcome by the greatness, it is overwhelmed by the infinity, it is dazed by the largeness, of the light.
O supreme and unapproachable light! O whole and blessed truth, how far art thou from me, who am so near to thee! How far removed art thou from my vision, though I am so near to thine! Everywhere thou art wholly present, and I see thee not. In thee I move, and in thee I have my being; and I cannot come to thee. Thou art within me, and about me, and I feel thee not.
# Proslogium and Monologium/Proslogium/Chapter21
### Chapter XXI

Is this the age of the age, or ages of ages? --The eternity of God contains the ages of time themselves, and can be called the age of the age or ages of ages.
Is this, then, the age of the age, or ages of ages? For, as an age of time contains all temporal things, so thy eternity contains even the ages of time themselves. And these are indeed an age, because of their indivisible unity; but ages, because of their endless immeasurability. And, although thou art so great, O Lord, that all things are full of thee, and exist in thee; yet thou art so without all space, that neither midst, nor half, nor any part, is in thee.
# Proslogium and Monologium/Proslogium/Chapter2
### Chapter II

Truly there is a God, although the fool hath said in his heart, There is no God.
And so, Lord, do thou, who dost give understanding to faith, give me, so far as thou knowest it to be profitable, to understand that thou art as we believe; and that thou art that which we believe. And indeed, we believe that thou art a being than which nothing greater can be conceived. Or is there no such nature, since the fool hath said in his heart, there is no God? (Psalms xiv. 1). But, at any rate, this very fool, when he hears of this being of which I speak --a being than which nothing greater can be conceived --understands what he hears, and what he understands is in his understanding; although he does not understand it to exist
For, it is one thing for an object to be in the understanding, and another to understand that the object exists. When a painter first conceives of what he will afterwards perform, he has it in his understanding, but he does not yet understand it to be, because he has not yet performed it. But after he has made the painting, he both has it in his understanding, and he understands that it exists, because he has made it.
Hence, even the fool is convinced that something exists in the understanding, at least, than which nothing greater can be conceived. For, when he hears of this, he understands it. And whatever is understood, exists in the understanding. And assuredly that, than which nothing greater can be conceived, cannot exist in the understanding alone. For, suppose it exists in the understanding alone: then it can be conceived to exist in reality; which is greater.
Therefore, if that, than which nothing greater can be conceived, exists in the understanding alone, the very being, than which nothing greater can be conceived, is one, than which a greater can be conceived. But obviously this is impossible. Hence, there is no doubt that there exists a being, than which nothing greater can be conceived, and it exists both in the understanding and in reality.
# Proslogium and Monologium/Proslogium/Chapter20
### Chapter XX

He exists before all things and transcends all things, even the eternal things. --The eternity of God is present as a whole with him; while other things have not yet that part of their eternity which is still to be, and have no longer that part which is past.
Hence, thou dost permeate and embrace all things. Thou art before all, and dost transcend all. And, of a surety, thou art before all; for before they were made, thou art. But how dost thou transcend all? In what way dost thou transcend those beings which will have no end? Is it because they cannot exist at all without thee; while thou art in no wise less, if they should return to nothingness? For so, in a certain sense, thou dost transcend them. Or, is it also because they can be conceived to have an end; but thou by no means? For so they actually have an end, in a certain sense; but thou, in no sense. And certainly, what in no sense has an end transcends what is ended in any sense. Or, in this way also dost thou transcend all things, even the eternal, because thy eternity and theirs is present as a whole with thee; while they have not yet that part of their eternity which is to come, just as they no longer have that part which is past? For so thou dost ever transcend them, since thou art ever present with thyself, and since that to which they have not yet come is ever present with thee.
# Posthumous Poems/The Death of Sir John Franklin

MISCELLANEOUS POEMS
THE DEATH OF SIR JOHN FRANKLIN
# Posthumous Poems/The King's Ae Son

THE KING’S AE SON
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# Posthumous Poems/The White Maid's Wooing

THE WHITE MAID'S WOOING
# Posthumous Poems/The Ghost of It

THE GHOST OF IT
* ↑ This parody of a chorus in By the North Sea, was written in 1880, and was originally intended to occupy a position in Heptalogia, published in that year. It was, however, ultimately discarded in favour of Nephelidia.
* ↑ Upon the reverse of one of the leaves of the Manuscript of By the North Sea Swinburne has written these last four lines and headed them "The Ghost of it."
# Posthumous Poems/The Worm of Spindlestonheugh

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# Posthumous Poems/The Ballade of Truthful Charles

THE BALLADE OF TRUTHFUL CHARLES
# Posthumous Poems/The Centenary of Shelley

THE CENTENARY OF SHELLEY
# Posthumous Poems/The Concert of Europe

THE CONCERT OF EUROPE
# Posthumous Poems/The Earl of Mar's Daughter

THE EARL OF MAR'S DAUGHTER
[It is doubtful whether this ballad has any right to be included among the original works of Swinburne, but it gives interesting evidence of the activity of his mind and of his attitude to the old poetry of the Border. The MS. was found with those of several other ballads, most of them published in the Third Series of Poems and Ballads (1889), and was probably written in 1862 or 1863. At first sight it seems like an attempt to re-compose from memory the well-known ballad of "Earl Mar's Daughter," which was originally published in 1828 by Peter Buchan in his Ancient Ballads and Songs of the North of Scotland. The story is exactly identical, and the diction sometimes very close; for instance, the Allingham-Buchan version begins:—
and so forth. But what a closer study of the MS. shows is that Swinburne, conscious of much that is vulgar and modern in Buchan's version, was setting himself the task of re-composing the ballad in language more severely archaic. This was actually done, to some extent, by William Allingham in the Ballad Book of 1864, and it is possible that Allingham's partial success induced Swinburne to lay aside his project. He was, however, far ahead of his time in perceiving that a loose roughness of ​texture was essential to the original form of every genuine Border ballad, and an examination of the MS. of the "Earl of Mar's Daughter" shows, by its innumerable alterations and reconsiderations of the text, that Swinburne laboured with the utmost courage and assiduity to recover the primitive diction and to remove what some one has called "the plague of marketable neatness" which disfigures the usual recast of a romantic ballad. Unfortunately, he did not in this case pursue his task to its conclusion.—E. G.]
# Posthumous Poems/The Cup of God's Wrath

THE CUP OF GOD'S WRATH
# Protestant Exiles from France/Book First - Chapter 13 - Section XV

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XV. James Six, Esq., F.R.S.
Mr. Six was baptized in the venerated Undercroft of Canterbury Cathedral as Jacques Six on 26th February, having been born in Canterbury on 30th January 1731 (n.s.). I have already detailed his pedigree, with its chronology. Therefore in this memoir I adopt the statements and the glowing phraseology of the Obituary Notice in Nichols’ “Literary Anecdotes,” vol. ix., pp. 348, &c. He was the representative of one of the French refugee families who settled at Canterbury in the reign of Queen Elizabeth on account of the persecutions of the Protestants in France, and established the silk trade there. Mr. Six was brought up to that business, but on its decline retired early in life on a handsome competency to pursue his love of science, and with care to educate his son and daughter. He was recognised as a learned and practical astronomer. He also made some useful experiments in electricity, and possessed very good and expensive electrical machines, which he perfectly understood. He volunteered his services as an electrician to the medical profession, who gratefully availed themselves of his offer in all suitable cases. He was also well known as a florist, and could, with peculiar beauty, taste, and precision, paint the flowers he had reared, as well as use the pencil elegantly on other subjects. Thus with many fascinating pursuits he filled up his time without having much to bestow on general society, though his disposition was cheerful, communicative, and philanthropic in the highest degree. He with indefatigable attention watched over a Sunday-school principally instituted by himself. He was a member of the congregation of the Church of the Holy Cross, Westgate, Canterbury, to which he, with another gentleman, presented an organ which accompanied the voices of the little choristers who were fostered by his care, encouraged in piety and industry by his precepts, and indulged by his benevolence in whatever contributed to their well-doing in their humble station. Mr. Six devoted himself to the welfare of the young around him all the more as a pious work to engage his thoughts at the period when the severe stroke of losing his only and very accomplished son oppressed his heart with the deepest sorrow. His son, of whom we give a separate memoir, died at Rome in December 1786. Mr. Six still persevered in his study of the works of God. Some accurate discoveries in the sublime study of Astronomy he communicated from time to time to scientific correspondents all over Europe. He presented to the Royal Society an improved thermometer of his own invention, described in their “Transactions” (Phil. Trans.), vol. lxxii. ; also an account of some experiments to investigate the variation of local heat, vol. lxxiv. These communications procured him the honour of admission into that learned body in the year 1792. He died 25th August 1793, aged sixty-two, leaving a widow and an only daughter, truly worthy of such a father’s affection, and married to Mr. Hay, brewer at Maidstone.
# Recognizing the Efforts of Those Who Serve Their Communities on Martin Luther King Day

Recognizing the Efforts of Those Who Serve Their Communities on Martin Luther King Day. Congressional Record: January 14, 2009 (Extensions of Remarks) Page E89. DOCID:cr14ja09-34.
RECOGNIZING THE EFFORTS OF THOSE WHO SERVE THEIR COMMUNITIES ON MARTIN LUTHER KING DAY
______
SPEECH OF
HON. BETTY McCOLLUM
OF MINNESOTA
IN THE HOUSE OF REPRESENTATIVES
Tuesday, January 13, 2009
Ms. McCOLLUM. Mr. Speaker, I rise today in strong support of H. Res. 43, which recognizes the efforts of those who serve their communities on Martin Luther King Day and promotes the holiday as a day of national service.
During his life, Dr. Martin Luther King, Jr. recognized the power of service to strengthen communities. In 1994, Congress made Martin Luther King Day a national day of community volunteerism to further commemorate Dr. King's commitment to others.
This King Day, as part of inauguration festivities, President-elect Barack Obama has encouraged all Americans to not only use this day to volunteer, but to also make a long-term commitment to community service.
At home in Minnesota, and across the nation, many will volunteer to serve their communities by working at food banks, helping the homeless, and improving schools. Minnesotans have a proud tradition of civic engagement. In a study conducted by the Corporation for National and Community Service, Minneapolis-St. Paul was ranked number one for volunteer rates in a large city.
As we begin this new Congress and new White House Administration, I can think of no better way to strengthen our country than to help create change in our communities. I encourage everyone to get involved this Martin Luther King Day and to browse http://www.usaservice.org for volunteer opportunities. I also want to thank every American who will volunteer on Monday and those that continue to serve throughout the year.
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
# Recognizing the Importance and Positive Contributions of Chemistry

Source: 2005 Congressional Record, Vol. 151, Page E2287
RECOGNIZING THE IMPORTANCE AND POSITIVE CONTRIBUTIONS OF CHEMISTRY TO OUR EVERYDAY LIVES AND SUPPORTING THE GOALS AND IDEALS OF NATIONAL CHEMISTRY WEEK
HON. SILVESTRE REYES
OF TEXAS IN THE HOUSE OF REPRESENTATIVES
Monday, November 7, 2005
Mr. REYES. Mr. Speaker, I rise in support of H. Res. 457, a resolution that supports the endeavors of the American Chemical Society to unite businesses, schools, and individuals in celebrating the importance of chemistry in the lives of Americans.
Scientists have led us in the pursuit of discovery and innovation, which has helped make America a great nation. In order to educate the next generation of scientists, in my congressional district local school districts and colleges are actively working to educate future chemists. It will be this generation of students who will lead our society to the next frontiers of science.
I applaud the efforts of the American Chemical Society to educate elementary and secondary school students about the positive effects of chemistry and to encourage them to consider chemistry as a career.
Mr. Speaker, I join my colleagues in recognizing the goals of National Chemistry Week, and I urge them to support this very worthwhile resolution.
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
# Recognitions of Clement

This translation of the Pseudo-Clementine literature is based on the 5th-century translation by Tyrannius Rufinus
* Recognitions of Clement in Ante-Nicene Christian Library, 1885
* The Recognitions of Clement in Ante-Nicene Fathers, 1885