OpenLLM-France/wikimedia huggingface dataset:
# Tirukural/Chapter 44

431
Who arrogance, and wrath, and littleness of low desire restrain,
To sure increase of lofty dignity attain.   Truly great is the excellence of those (kings) who are free from pride, anger, and lust.
432
A niggard hand, o'erweening self-regard, and mirth
Unseemly, bring disgrace to men of kingly brith.
Avarice, undignified pride, and low pleasures are faults in a king.
433
Though small as millet-seed the fault men deem;
As palm tree vast to those who fear disgrace 'twill seem.
Those who fear guilt, if they commit a fault small as a millet seed, will consider it to be as large as a palmyra tree.
434
Freedom from faults is wealth; watch heedfully
'Gainst these, for fault is fatal enmity.
Guard against faults as a matter (of great consequence; for) faults are a deadly enemy.
435
His joy who guards not 'gainst the coming evil day,
Like straw before the fire shall swift consume away.
The prosperity of him who does not timely guard against faults, will perish like straw before fire.
436
Faultless the king who first his own faults cures, and then
Permits himself to scan faults of other men.
What fault will remain in the king who has put away his own evils, and looks after the evils of others.
437
Who leaves undone what should be done, with niggard mind,
His wealth shall perish, leaving not a wrack behind.
The wealth of the avaricious man, who does not expend it for the purposes for which he ought to expend it will waste away and not continue.
438
The greed of soul that avarice men call,
When faults are summed, is worst of all.
Griping avarice is not to be reckoned as one among other faults; (it stands alone - greater than all).
439
Never indulge in self-complaisant mood,
Nor deed desire that yields no gain of good.
Let no (one) praise himself, at any time; let him not desire to do useless things.
440
If, to your foes unknown, you cherish what you love,
Counsels of men who wish you harm will harmless prove.   If (a king) enjoys, privately the things which he desires, the designs of his enemies will be useless.
# Tirukural/Chapter 49

481
A crow will conquer owl in broad daylight;
The king that foes would crush, needs fitting time to fight.
A crow will overcome an owl in the day time; so the king who would conquer his enemy must have (a suitable) time.
482
The bond binds fortune fast is ordered effort made,
Strictly observant still of favouring season's aid.
Acting at the right season, is a cord that will immoveably bind success (to a king).
483
Can any work be hard in very fact,
If men use fitting means in timely act?
Is there anything difficult for him to do, who acts, with (the right) instruments at the right time ?
484
The pendant world's dominion may be won,
In fitting time and place by action done.
Though (a man) should meditate (the conquest of) the world, he may accomplish it if he acts in the right time, and at the right place.
485
Who think the pendant world itself to subjugate,
With mind unruffled for the fitting time must wait.
They who thoughtfully consider and wait for the (right) time (for action), may successfully meditate (the conquest of) the world.
486
The men of mighty power their hidden energies repress,
As fighting ram recoils to rush on foe with heavier stress.
The self-restraint of the energetic (while waiting for a suitable opportunity), is like the drawing back of a fighting-ram in order to butt.
487
The glorious once of wrath enkindled make no outward show,
At once; they bide their time, while hidden fires within them glow.   The wise will not immediately and hastily shew out their anger; they will watch their time, and restrain it within.
488
If foes' detested form they see, with patience let them bear;
When fateful hour at last they spy,- the head lies there.
If one meets his enemy, let him show him all respect, until the time for his destruction is come; when that is come, his head will be easily brought low.
489
When hardest gain of opportunity at last is won,
With promptitude let hardest deed be done.
If a rare opportunity occurs, while it lasts, let a man do that which is rarely to be accomplished (but for such an opportunity).
490
As heron stands with folded wing, so wait in waiting hour;
As heron snaps its prey, when fortune smiles, put forth your power.
At the time when one should use self-control, let him restrain himself like a heron; and, let him like it, strike, when there is a favourable opportunity.
# Tirukural/Chapter 48

471
The force the strife demands, the force he owns, the force of foes,
The force of friends; these should he weigh ere to the war he goes.
Let (one) weigh well the strength of the deed (he purposes to do), his own strength, the strength of his enemy, and the strength of the allies (of both), and then let him act.
472
Who know what can be wrought, with knowledge of the means, on this,
Their mind firm set, go forth, nought goes with them amiss.
There is nothing which may not be accomplished by those who, before they attack (an enemy), make themselves acquainted with their own ability, and with whatever else is (needful) to be known, and apply themselves wholly to their object.
473
Ill-deeming of their proper powers, have many monarchs striven,
And midmost of unequal conflict fallen asunder riven.   There are many who, ignorant of their (want of) power (to meet it), have haughtily set out to war, and broken down in the midst of it.
474
Who not agrees with those around, no moderation knows,
In self-applause indulging, swift to ruin goes.
He will quickly perish who, ignorant of his own resources flatters himself of his greatness, and does not live in peace with his neighbours.
475
With peacock feathers light, you load the wain;
Yet, heaped too high, the axle snaps in twain.   The axle tree of a bandy, loaded only with peacocks' feathers will break, if it be greatly overloaded.
476
Who daring climbs, and would himself upraise
Beyond the branch's tip, with life the forfeit pays.   There will be an end to the life of him who, having climbed out to the end of a branch, ventures to go further.
477
With knowledge of the measure due, as virtue bids you give!
That is the way to guard your wealth, and seemly live.
Let a man know the measure of his ability (to give), and let him give accordingly; such giving is the way to preserve his property.
478
Incomings may be scant; but yet, no failure there,
If in expenditure you rightly learn to spare.
Even though the income (of a king) be small, it will not cause his (ruin), if his outgoings be not larger than his income.
479
Who prosperous lives and of enjoyment knows no bound,
His seeming wealth, departing, nowhere shall be found.
The prosperity of him who lives without knowing the measure (of his property), will perish, even while it seems to continue.
480
Beneficence that measures not its bound of means,
Will swiftly bring to nought the wealth on which it leans.
The measure of his wealth will quickly perish, whose liberality weighs not the measure of his property.
# Tirukural/Chapter 43

421
True wisdom wards off woes, A circling fortress high;
Its inner strength man's eager foes Unshaken will defy.
Wisdom is a weapon to ward off destruction; it is an inner fortress which enemies cannot destroy.
422
Wisdom restrains, nor suffers mind to wander where it would;
From every evil calls it back, and guides in way of good.
Not to permit the mind to go where it lists, to keep it from evil, and to employ it in good, this is wisdom.
423
Though things diverse from divers sages' lips we learn,
'Tis wisdom's part in each the true thing to discern.
To discern the truth in every thing, by whomsoever spoken, is wisdom.
424
Wisdom hath use of lucid speech, words that acceptance win,
And subtle sense of other men's discourse takes in.   To speak so as that the meaning may easily enter the mind of the hearer, and to discern the subtlest thought which may lie hidden in the words of others, this is wisdom.
425
Wisdom embraces frank the world, to no caprice exposed;
Unlike the lotus flower, now opened wide, now petals strictly closed.
To secure the friendship of the great is true wisdom; it is (also) wisdom to keep (that friendship unchanged, and) not opening and closing (like the lotus flower).
426
As dwells the world, so with the world to dwell
In harmony- this is to wisely live and well.
To live as the world lives, is wisdom.
427
The wise discern, the foolish fail to see,
And minds prepare for things about to be.
The wise are those who know beforehand what will happen; those who do not know this are the unwise.
428
Folly meets fearful ills with fearless heart;
To fear where cause of fear exists is wisdom's part.
Not to fear what ought to be feared, is folly; it is the work of the wise to fear what should be feared.
429
The wise with watchful soul who coming ills foresee;
From coming evil's dreaded shock are free.
No terrifying calamity will happen to the wise, who (foresee) and guard against coming evils.
430
The wise is rich, with ev'ry blessing blest;
The fool is poor, of everything possessed.
Those who possess wisdom, possess every thing; those who have not wisdom, whatever they may possess, have nothing.
# Tirukural/Chapter 46

451
The great of soul will mean association fear;
The mean of soul regard mean men as kinsmen dear.
(True) greatness fears the society of the base; it is only the low - minded who will regard them as friends.
452
The waters' virtues change with soil through which they flow;
As man's companionship so will his wisdom show.
As water changes (its nature), from the nature of the soil (in which it flows), so will the character of men resemble that of their associates.
453
Perceptions manifold in men are of the mind alone;
The value of the man by his companionship is known.   The power of knowing is from the mind; (but) his character is from that of his associates.
454
Man's wisdom seems the offspring of his mind;
'Tis outcome of companionship we find.
Wisdom appears to rest in the mind, but it really exists to a man in his companions.
455
Both purity of mind, and purity of action clear,
Leaning no staff of pure companionship, to man draw near.   Chaste company is the staff on which come, these two things, viz, purity of mind and purity of conduct.
456
From true pure-minded men a virtuous race proceeds;
To men of pure companionship belong no evil deeds.
To the pure-minded there will be a good posterity. By those whose associates are pure, no deeds will be done that are not good.
457
Goodness of mind to lives of men increaseth gain;
And good companionship doth all of praise obtain.
Goodness of mind will give wealth, and good society will bring with it all praise, to men.
458
To perfect men, though minds right good belong,
Yet good companionship is confirmation strong.
Although they may have great (natural) goodness of mind, yet good society will tend to strengthen it.
459
Although to mental goodness joys of other life belong,
Yet good companionship is confirmation strong.   Future bliss is (the result) of goodness of mind; and even this acquires strength from the society of the good.
460
Than good companionship no surer help we know;
Than bad companionship nought causes direr woe.   There is no greater help than the company of the good; there is no greater source of sorrow than the company of the wicked.
# Tirukural/Chapter 47

461
Expenditure, return, and profit of the deed
In time to come; weigh these- than to the act proceed.
Let a man reflect on what will be lost, what will be acquired and (from these) what will be his ultimate gain, and (then, let him) act.
462
With chosen friends deliberate; next use the private thought;
Then act. By those who thus proceed all works with ease are wrought.
There is nothing too difficult to (be attained by) those who, before they act, reflect well themselves, and thoroughly consider (the matter) with chosen friends.
463
To risk one's all and lose, aiming at added gain,
Is rash affair, from which the wise abstain.
Wise men will not, in the hopes of profit, undertake works that will consume their principal.
464
A work of which the issue is not clear,
Begin not they reproachful scorn who fear.
Those who fear reproach will not commence anything which has not been (thoroughly considered) and made clear to them.
465
With plans not well matured to rise against your foe,
Is way to plant him out where he is sure to grow!
One way to promote the prosperity of an enemy, is (for a king) to set out (to war) without having thoroughly weighed his ability (to cope with its chances).
466
'Tis ruin if man do an unbefitting thing;
Fit things to leave undone will equal ruin bring.
He will perish who does not what is not fit to do; and he also will perish who does not do what it is fit to do.
467
Think, and then dare the deed! Who cry,
'Deed dared, we'll think,' disgraced shall be.
Consider, and then undertake a matter; after having undertaken it, to say "We will consider," is folly.
468
On no right system if man toil and strive,
Though many men assist, no work can thrive.
The work, which is not done by suitable methods, will fail though many stand to uphold it.
469
Though well the work be done, yet one mistake is made,
To habitudes of various men when no regard is paid.
There are failures even in acting well, when it is done without knowing the various dispositions of men.
470
Plan and perform no work that others may despise;
What misbeseems a king the world will not approve as wise.
Let a man reflect, and do things which bring no reproach; the world will not approve, with him, of things which do not become of his position to adopt.
# Tirukural/Chapter 5

Kural-41 The men of household virtue, firm in way of good, sustain The other orders three that rule professed maintain. He will be called a (true) householder, who is a firm support to the virtuous of the three orders in their good path.
Kural-42 To anchorites, to indigent, to those who've passed away, The man for household virtue famed is needful held and stay. He will be said to flourish in domestic virtue who aids the forsaken, the poor, and the dead.
Kural-43 The manes, God, guests kindred, self, in due degree, These five to cherish well is chiefest charity. The chief (duty of the householder) is to preserve the five-fold rule (of conduct) towards the manes, the Gods, his guests, his relations and himself.
Kural-44 Who shares his meal with other, while all guilt he shuns, His virtuous line unbroken though the ages runs. His descendants shall never fail who, living in the domestic state, fears vice (in the acquisition of property) and shares his food (with others).
Kural-45 If love and virtue in the household reign, This is of life the perfect grace and gain. If the married life possess love and virtue, these will be both its duty and reward.
Kural-46 If man in active household life a virtuous soul retain, What fruit from other modes of virtue can he gain? What will he who lives virtuously in the domestic state gain by going into the other, (ascetic) state ?
Kural-47 In nature's way who spends his calm domestic days, 'Mid all that strive for virtue's crown hath foremost place. Among all those who labour (for future happiness) he is greatest who lives well in the household state.
Kural-48 Others it sets upon their way, itself from virtue ne'er declines; Than stern ascetics' pains such life domestic brighter shines. The householder who, not swerving from virtue, helps the ascetic in his way, endures more than those who endure penance.
Kural-49 The life domestic rightly bears true virtue's name; That other too, if blameless found, due praise may claim. The marriage state is truly called virtue. The other state is also good, if others do not reproach it.
Kural-50 Who shares domestic life, by household virtues graced, Shall, mid the Gods, in heaven who dwell, be placed. He who on earth has lived in the conjugal state as he should live, will be placed among the Gods who dwell in heaven.
# Tirukural/Chapter 41

401 - Like those at draughts would play without the chequered square,
Men void of ample lore would counsels of the learned share.
To speak in an assembly (of the learned) without fullness of knowledge, is like playing at chess (on a board) without squares.
402 - Like those who doat on hoyden's undeveloped charms are they,
Of learning void, who eagerly their power of words display.
The desire of the unlearned to speak (in an assembly), is like a woman without breasts desiring (the enjoyment of ) woman-hood.
403 - The blockheads, too, may men of worth appear,
If they can keep from speaking where the learned hear!
The unlearned also are very excellent men, if they know how to keep silence before the learned.
404 - From blockheads' lips, when words of wisdom glibly flow,
The wise receive them not, though good they seem to show.
Although the natural knowledge of an unlearned man may be very good, the wise will not accept for true knowledge.
405 - As worthless shows the worth of man unlearned,
When council meets, by words he speaks discerned.
The self-conceit of an unlearned man will fade away, as soon as he speaks in an assembly (of the learned).
406 - 'They are': so much is true of men untaught;
But, like a barren field, they yield us nought!
The unlearned are like worthless barren land: all that can be said of them is, that they exist.
407 - Who lack the power of subtle, large, and penetrating sense,
Like puppet, decked with ornaments of clay, their beauty's vain pretence.
The beauty and goodness of one who is destitute of knowledge by the study of great and exquisite works, is like (the beauty and goodness) of a painted earthen doll.
408 - To men unlearned, from fortune's favour greater-evil springs
Than poverty to men of goodly wisdom brings.
Wealth, gained by the unlearned, will give more sorrow than the poverty which may come upon the learned.
409 - Lower are men unlearned, though noble be their race,
Than low-born men adorned with learning's grace.
The unlearned, though born in a high caste, are not equal in dignity to the learned; though they may have been born in a low caste.
410 - Learning's irradiating grace who gain,
Others excel, as men the bestial train.
As beasts by the side of men, so are other men by the side of those who are learned in celebrated works.
# Tirukural/Chapter 42

411
Wealth of wealth is wealth acquired be ear attent;
Wealth mid all wealth supremely excellent.
Wealth (gained) by the ear is wealth of wealth; that wealth is the chief of all wealth.
412
When 'tis no longer time the listening ear to feed
With trifling dole of food supply the body's need.
When there is no food for the ear, give a little also to the stomach.
413
Who feed their ear with learned teachings rare,
Are like the happy gods oblations rich who share.
Those who in this world enjoy instruction which is the food of the ear, are equal to the Gods, who enjoy the food of the sacrifices.
414
Though learning none hath he, yet let him hear alway:
In weakness this shall prove a staff and stay.
Although a man be without learning, let him listen (to the teaching of the learned); that will be to him a staff in adversity.
415
Like staff in hand of him in slippery ground who strays
Are words from mouth of those who walk in righteous ways.
The words of the good are like a staff in a slippery place.
416
Let each man good things learn, for e'en as he
Shall learn, he gains increase of perfect dignity.
Let a man listen, never so little, to good (instruction), even that will bring him great dignity.
417
Not e'en through inadvertence speak they foolish word,
With clear discerning mind who've learning's ample lessons heard.
Not even when they have imperfectly understood (a matter), will those men speak foolishly, who have profoundly studied and diligently listened (to instruction).
418
Where teaching hath not oped the learner's ear,
The man may listen, but he scarce can hear.
The ear which has not been bored by instruction, although it hears, is deaf.
419
'Tis hard for mouth to utter gentle, modest word,
When ears discourse of lore refined have never heard.
It is a rare thing to find modesty, a reverend mouth- with those who have not received choice instruction.
420
His mouth can taste, but ear no taste of joy can give!
What matter if he die, or prosperous live?
What does it matter whether those men live or die, who can judge of tastes by the mouth, and not by the ear ?
# Union Lime Company v. Chicago & Northwestern Railway Company

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
233 U.S. 211
Union Lime Company v. Chicago & Northwestern Railway Company
Argued: March 2, 1914. --- Decided: April 6, 1914
Messrs. George Lines, Willet M. Spooner, Fred C. Ellis, and Louis Quarles for plaintiff in error.
[Argument of Counsel from pages 211-216 intentionally omitted]
Messrs. Walter Drew, Edward M. Smart, Edward M. Hyzer, L. E. Lurvey, and Mr. W. C. Owen, attorney general of the state of Wisconsin, for defendants in error.
Mr. Justice Hughes 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
# Union Insurance Company v. Smith

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
124 U.S. 405
Union Insurance Company v. Smith
Harvey D. Goulder, for plaintiff in error.
J. E. Ingersoll, for defendant in error.
BLATCHFORD, 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
# Union Insurance Company v. Hoge

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
62 U.S. 35
Union Insurance Company v. Hoge

## 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
# Union Joint Stock Land Bank of Detroit v. Byerly

United States Supreme Court
310 U.S. 1
Union Joint Stock Land Bank of Detroit v. Byerly
Argued: March 6, 1940. --- Decided: April 22, 1940
See 310 U.S. 657, 60 S.Ct. 1071 84 L.Ed. --.
Mr. Ralph G. Martin, of Columbus, Ohio, for petitioner.
Messrs. Elmer McClain, of Lima, Ohio, and Wm. Lemke, of Washington, D.C., for respondent.
Mr. Justice ROBERTS 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
# United States Government Glossary of Interagency and Associated Terms/access control

| access control - Organizations must limit information system access to authorized users, process acting on behalf of authorized users or devices (including other information systems), and to the types of transactions and functions that authorized users are permitted to exercise. Also called AC | (SOURCE - DOS/ USAID. FAH, 5 FAH-11 H-512.2) |
| access control - The process of granting or denying specific requests to - 1) obtain and use information and related information processing services; and 2) enter specific physical facilities (e.g. Federal buildings, military establishments, and border crossing entrances). | (SOURCE - DOS/ USAID, FAM, 12, FAM 091) |
# United States Government Glossary of Interagency and Associated Terms/accessibility

| accessibility - information technology products or services that are in full compliance with the standards of the Rehabilitation Act of 1973. | (SOURCE - White House, OMB, Circular A-130) |
| accessibility - The degree to which the content of a website is available to everyone, including persons with disabilities | (SOURCE - DOS/ USAID, FAH, 5 FAH-8 H-116) |
# United States Government Glossary of Interagency and Associated Terms/access eligibility review

| access eligibility review - process and procedure addressing the suitability indicators of the person recommended for Special Access Program access. | (SOURCE - DHS, DHS Lexicon, Terms) |