OpenLLM-France/wikimedia huggingface dataset:
# Thom's Irish Who's Who/Blackham, Col. Robert James

​BLACKHAM, Col. Robert James, C.B. (1919), C.M.G. (1918), C.I.E. (1913), D.S.O. (1917), Legion of Honour, Croix de Guerre (France). Educ. at Dublin University: L.R.C.P. and L.R.C.S. (Edinburgh); D.P.H. (London); M.R.C.P.; M.D. (Dublin); Barrister Middle Temple, 1908; entered Royal Army Medical Corps, 1895; Capt. 1898; Major, 1907; Lieut.-Col., 1915: Col., Army Medical Service, 1917; served with Tirah Field Force. 1897-8; Khyber Brig., 1898-9; European War, 1915-18, on Staff (despatches five times, 1914-15 star, two medals); was Hon. Surgeon to Viceroy of India, 1912-15; sometime Dep. Director of Medical Services of 9th Army Corps, and in N. Russia; is an Assistant Commissioner of St. John Ambulance Brig., and Dep. Co. Director British Red Cross; Knight of Grace of Order of St. John of Jerusalem in England; Pres. of League of Mercy; Special Member of Japanese Red Cross; has Order of Mercy, Kaisar-i-Hind, Coronation, St. John Ser., and George V. Ambulance medals; author of numerous works on Medical and Ambulance subjects, and of "Tropical Hygiene,"; son of late William Blackham, M.D., of Belfast; b. 1868; m. 1897, Eleanor (a Lady of Grace of Order of St. John of Jerusalem in England); elder dau. of Major Frederick Henry Mahony. Res.: 3 Raymond Buildings, Gray's Inn, London, W.C.1. Army and Navy, Royal Automobile, London; and United Service (Simla) Clubs.
# Thom's Irish Who's Who/Blacker-Douglass, Maxwell Vandeleur

​BLACKER-DOUGLASS, Maxwell Vandeleur, D.L., J.P., Co. Kerry; eldest son of late St. John Thos. Blacker-Douglass, D.L., J.P., of Grace Hall, Co. Down, and Elm Park, Co. Armagh; b. 1859; m. 1891, Alice, only child of Robt. Macgeough, of Silver Bridge, Co. Armagh; assumed by royal licence addtl. name of Douglass, 1880. Res.: Elm Park, Killylea, Co. Armagh; Bellevue Park, Killiney, Co. Dublin; Lareen, Kinlough, Co. Leitrim.
# Tirukural/Chapter 14

Kural-131 'Decorum' gives especial excellence; with greater care 'Decorum' should men guard than life, which all men share. Propriety of conduct leads to eminence, it should therefore be preserved more carefully than life.
Kural-132 Searching, duly watching, learning, 'decorum' still we find; Man's only aid; toiling, guard thou this with watchful mind. Let propriety of conduct be laboriously preserved and guarded; though one know and practise and excel in many virtues, that will be an eminent aid.
Kural-133 'Decorum's' true nobility on earth; 'Indecorum's' issue is ignoble birth. Propriety of conduct is true greatness of birth, and impropriety will sink into a mean birth.
Kural-134 Though he forget, the Brahman may regain his Vedic lore; Failing in 'decorum due,' birthright's gone for evermore. A Brahman though he should forget the Vedas may recover it by reading; but, if he fail in propriety of conduct even his high birth will be destroyed.
Kural-135 The envious soul in life no rich increase of blessing gains, So man of 'due decorum' void no dignity obtains. Just as the envious man will be without wealth, so will the man of destitute of propriety of conduct be without greatness.
Kural-136 The strong of soul no jot abate of 'strict decorum's' laws, Knowing that 'due decorum's' breach foulest disgrace will cause. Those firm in mind will not slacken in their observance of the proprieties of life, knowing, as they do, the misery that flows from the transgression from them.
Kural-137 'Tis source of dignity when 'true decorum' is preserved; Who break 'decorum's' rules endure e'en censures undeserved. From propriety of conduct men obtain greatness; from impropriety comes insufferable disgrace.
Kural-138 'Decorum true' observed a seed of good will be; 'Decorum's breach' will sorrow yield eternally. Propriety of conduct is the seed of virtue; impropriety will ever cause sorrow.
Kural-139 It cannot be that they who 'strict decorum's' law fulfil, E'en in forgetful mood, should utter words of ill. Those who study propriety of conduct will not speak evil, even forgetfully.
Kural-140 Who know not with the world in harmony to dwell, May many things have learned, but nothing well. Those who know not how to act agreeably to the world, though they have learnt many things, are still ignorant.
# Tirukural/Chapter 18

Kural-171 With soul unjust to covet others' well-earned store, Brings ruin to the home, to evil opes the door. If a man departing from equity covet the property (of others), at that very time will his family be destroyed and guilt be incurred.
Kural-172 Through lust of gain, no deeds that retribution bring, Do they, who shrink with shame from every unjust thing. Those who blush at the want of equity will not commit disgraceful acts through desire of the profit that may be gained.
Kural-173 No deeds of ill, misled by base desire, Do they, whose souls to other joys aspire. Those who desire the higher pleasures (of heaven) will not act unjustly through desire of the trifling joy. (in this life.)
Kural-174 Men who have conquered sense, with sight from sordid vision freed, Desire not other's goods, e'en in the hour of sorest need. The wise who have conquered their senses and are free from crime, will not covet (the things of others), with the thought "we are destitute."
Kural-175 What gain, though lore refined of amplest reach he learn, His acts towards all mankind if covetous desire to folly turn? What is the advantage of extensive and accurate knowledge if a man through covetousness act senselessly towards all ?
Kural-176 Though, grace desiring, he in virtue's way stand strong, He's lost who wealth desires, and ponders deeds of wrong. If he, who through desire of the virtue of kindness abides in the domestic state i.e., the path in which it may be obtained, covet (the property of others) and think of evil methods (to obtain it), he will perish.
Kural-177 Seek not increase by greed of gain acquired; That fruit matured yields never good desired. Desire not the gain of covetousness. In the enjoyment of its fruits there is no glory.
Kural-178 What saves prosperity from swift decline? Absence of lust to make another's cherished riches thine! If it is weighed, "what is the indestructibility of wealth," it is freedom from covetousness.
Kural-179 Good fortune draws anigh in helpful time of need, To him who, schooled in virtue, guards his soul from greed. Lakshmi, knowing the manner (in which she may approach) will immediately come to those wise men who, knowing that it is virtue, covet not the property of others.
Kural-180 From thoughtless lust of other's goods springs fatal ill, Greatness of soul that covets not shall triumph still. To covet (the wealth of another) regardless of consequences will bring destruction. That greatness (of mind) which covets not will give victory.
# Tirukural/Chapter 22

Kural-211 Duty demands no recompense; to clouds of heaven, By men on earth, what answering gift is given? Benevolence seeks not a return. What does the world give back to the clouds ?
Kural-212 The worthy say, when wealth rewards their toil-spent hours, For uses of beneficence alone 'tis ours. All the wealth acquired with perseverance by the worthy is for the exercise of benevolence.
Kural-213 To 'due beneficence' no equal good we know, Amid the happy gods, or in this world below. It is difficult to obtain another good equal to benevolence either in this world or in that of the gods.
Kural-214 Who knows what's human life's befitting grace, He lives; the rest 'mongst dead men have their place. He truly lives who knows (and discharges) the proper duties (of benevolence). He who knows them not will be reckoned among the dead.
Kural-215 The wealth of men who love the 'fitting way,' the truly wise, Is as when water fills the lake that village needs supplies. The wealth of that man of eminent knowledge who desires to exercise the benevolence approved of by the world, is like the full waters of a city-tank.
Kural-216 A tree that fruits in th' hamlet's central mart, Is wealth that falls to men of liberal heart. The wealth of a man (possessed of the virtue) of benevolence is like the ripening of a fruitful tree in the midst of a town.
Kural-217 Unfailing tree that healing balm distils from every part, Is ample wealth that falls to him of large and noble heart. If wealth be in the possession of a man who has the great excellence (of benevolence), it is like a tree which as a medicine is an infallible cure for disease.
Kural-218 E'en when resources fall, they weary not of 'kindness due,'- They to whom Duty's self appears in vision true. The wise who know what is duty will not scant their benevolence even when they are without wealth.
Kural-219 The kindly-hearted man is poor in this alone, When power of doing deeds of goodness he finds none. The poverty of a benevolent man, is nothing but his inability to exercise the same.
Kural-220 Though by 'beneficence,' the loss of all should come, 'Twere meet man sold himself, and bought it with the sum. If it be said that loss will result from benevolence, such loss is worth being procured even by the sale of one's self.
# Tirukural/Chapter 15

Kural-141 Who laws of virtue and possession's rights have known, Indulge no foolish love of her by right another's own. The folly of desiring her who is the property of another will not be found in those who know (the attributes of) virtue and (the rights of) property.
Kural-142 No fools, of all that stand from virtue's pale shut out, Like those who longing lurk their neighbour's gate without. Among all those who stand on the outside of virtue, there are no greater fools than those who stand outside their neighbour's door.
Kural-143 They're numbered with the dead, e'en while they live, -how otherwise? With wife of sure confiding friend who evil things devise. Certainly they are no better than dead men who desire evil towards the wife of those who undoubtingly confide in them.
Kural-144 How great soe'er they be, what gain have they of life, Who, not a whit reflecting, seek a neighbour's wife. However great one may be, what does it avail if, without at all considering his guilt, he goes unto the wife of another ?
Kural-145 'Mere triflel' saying thus, invades the home, so he ensures. A gain of guilt that deathless aye endures. He who thinks lightly of going into the wife of another acquires guilt that will abide with him imperishably and for ever.
Kural-146 Who home ivades, from him pass nevermore, Hatred and sin, fear, foul disgrace; these four. Hatred, sin, fear, disgrace; these four will never leave him who goes in to his neighbour's wife.
Kural-147 Who sees the wife, another's own, with no desiring eye In sure domestic bliss he dwelleth ever virtuously. He who desires not the womanhood of her who should walk according to the will of another will be praised as a virtuous house-holder.
Kural-148 Manly excellence, that looks not on another's wife, Is not virtue merely, 'tis full 'propriety' of life. That noble manliness which looks not at the wife of another is the virtue and dignity of the great.
Kural-149 Who 're good indeed, on earth begirt by ocean's gruesome tide? The men who touch not her that is another's bride. Is it asked, "who are those who shall obtain good in this world surrounded by the terror-producing sea ?" Those who touch not the shoulder of her who belongs to another.
Kural-150 Though virtue's bounds he pass, and evil deeds hath wrought; At least, 'tis good if neighbour's wife he covet not. Though a man perform no virtuous deeds and commit (every) vice, it will be well if he desire not the womanhood of her who is within the limit (of the house) of another.
# Tirukural/Chapter 17

Kural-161 As 'strict decorum's' laws, that all men bind, Let each regard unenvying grace of mind. Let a man esteem that disposition which is free from envy in the same manner as propriety of conduct.
Kural-162 If man can learn to envy none on earth, 'Tis richest gift, -beyond compare its worth. Amongst all attainable excellences there is none equal to that of being free from envy towords others.
Kural-163 Nor wealth nor virtue does that man desire 'tis plain, Whom others' wealth delights not, feeling envious pain. Of him who instead of rejoicing in the wealth of others, envies it, it will be said "he neither desires virtue not wealth."
Kural-164 The wise through envy break not virtue's laws, Knowing ill-deeds of foul disgrace the cause. (The wise) knowing the misery that comes from transgression will not through envy commit unrighteous deeds.
Kural-165 Envy they have within! Enough to seat their fate! Though foemen fail, envy can ruin consummate. To those who cherish envy that is enough. Though free from enemies that (envy) will bring destruction.
Kural-166 Who scans good gifts to others given with envious eye, His kin, with none to clothe or feed them, surely die. He who is envious at a gift (made to another) will with his relations utterly perish destitute of food and rainment.
Kural-167 From envious man good fortune's goddess turns away, Grudging him good, and points him out misfortune's prey. Lakshmi envying (the prosperity) of the envious man will depart and introduce him to her sister.
Kural-168 Envy, embodied ill, incomparable bane, Good fortune slays, and soul consigns to fiery pain. Envy will destroy (a man's) wealth (in his world) and drive him into the pit of fire (in the world to come.)
Kural-169 To men of envious heart, when comes increase of joy, Or loss to blameless men, the 'why' will thoughtful hearts employ. The wealth of a man of envious mind and the poverty of the righteous will be pondered.
Kural-170 No envious men to large and full felicity attain; No men from envy free have failed a sure increase to gain. Never have the envious become great; never have those who are free from envy been without greatness.
# Tirukural/Chapter 20

Kural-191 Words without sense, while chafe the wise, Who babbles, him will all despise. He who to the disgust of many speaks useless things will be despised by all.
Kural-192 Words without sense, where many wise men hear, to pour Than deeds to friends ungracious done offendeth more. To speak useless things in the presence of many is a greater evil than to do unkind things towards friends.
Kural-193 Diffusive speech of useless words proclaims A man who never righteous wisdom gains. That conversation in which a man utters forth useless things will say of him "he is without virtue."
Kural-194 Unmeaning, worthless words, said to the multitude, To none delight afford, and sever men from good. The words devoid of profit or pleasure which a man speaks will, being inconsistent with virtue, remove him from goodness.
Kural-195 Gone are both fame and boasted excellence, When men of worth speak of words devoid of sense. If the good speak vain words their eminence and excellence will leave them.
Kural-196 Who makes display of idle words' inanity, Call him not man, -chaff of humanity! Call not him a man who parades forth his empty words. Call him the chaff of men.
Kural-197 Let those who list speak things that no delight afford, 'Tis good for men of worth to speak no idle word. Let the wise if they will, speak things without excellence; it will be well for them not to speak useless things.
Kural-198 The wise who weigh the worth of every utterance, Speak none but words of deep significance. The wise who seek after rare pleasures will not speak words that have not much weight in them.
Kural-199 The men of vision pure, from wildering folly free, Not e'en in thoughtless hour, speak words of vanity. Those wise men who are without faults and are freed from ignorance will not even forgetfully speak things that profit not.
Kural-200 If speak you will, speak words that fruit afford, If speak you will, speak never fruitless word. Speak what is useful, and speak not useless words.
# Tirukural/Chapter 16

Kural-151 As earth bears up the men who delve into her breast, To bear with scornful men of virtues is the best. To bear with those who revile us, just as the earth bears up those who dig it, is the first of virtues.
Kural-152 Forgiving trespasses is good always; Forgetting them hath even higher praise; Bear with reproach even when you can retaliate; but to forget it will be still better than that.
Kural-153 The sorest poverty is bidding guest unfed depart; The mightiest might to bear with men of foolish heart. To neglect hospitality is poverty of poverty. To bear with the ignorant is might of might.
Kural-154 Seek'st thou honour never tarnished to retain; So must thou patience, guarding evermore, maintain. If you desire that greatness should never leave, you preserve in your conduct the exercise of patience.
Kural-155 Who wreak their wrath as worthless are despised; Who patiently forbear as gold are prized. (The wise) will not at all esteem the resentful. They will esteem the patient just as the gold which they lay up with care.
Kural-156 Who wreak their wrath have pleasure for a day; Who bear have praise till earth shall pass away. The pleasure of the resentful continues for a day. The praise of the patient will continue until (the final destruction of) the world.
Kural-157 Though others work thee ill, thus shalt thou blessing reap; Grieve for their sin, thyself from vicious action keep! Though others inflict injuries on you, yet compassionating the evil (that will come upon them) it will be well not to do them anything contrary to virtue.
Kural-158 With overweening pride when men with injuries assail, By thine own righteous dealing shalt thou mightily prevail. Let a man by patience overcome those who through pride commit excesses.
Kural-159 They who transgressors' evil words endure With patience, are as stern ascetics pure. Those who bear with the uncourteous speech of the insolent are as pure as the ascetics.
Kural-160 Though 'great' we deem the men that fast and suffer pain, Who others' bitter words endure, the foremost place obtain. Those who endure abstinence from food are great, next to those who endure the uncourteous speech of others.
# Tirukural/Chapter 19

Kural-181 Though virtuous words his lips speak not, and all his deeds are ill. If neighbour he defame not, there's good within him still. Though one do not even speak of virtue and live in sin, it will be well if it be said of him "he does not backbite."
Kural-182 Than he who virtue scorns, and evil deeds performs, more vile, Is he that slanders friend, then meets him with false smile. To smile deceitfully (in another's presence) after having reviled him to his destruction (behind his back) is a greater evil than the commission of (every other) sin and the destruction of (every) virtue.
Kural-183 'Tis greater gain of virtuous good for man to die, Than live to slander absent friend, and falsely praise when nigh. Death rather than life will confer upon the deceitful backbiter the profit which (the treatises on) virtue point out.
Kural-184 In presence though unkindly words you speak, say not In absence words whose ill result exceeds your thought. Though you speak without kindness before another's face speak not in his absence words which regard not the evil subsequently resulting from it.
Kural-185 The slanderous meanness that an absent friend defames, 'This man in words owns virtue, not in heart,' proclaims. The emptiness of that man's mind who (merely) praises virtue will be seen from the meanness of reviling another behind his back.
Kural-186 Who on his neighbours' sins delights to dwell, The story of his sins, culled out with care, the world will tell. The character of the faults of that man who publishes abroad the faults of others will be sought out and published.
Kural-187 With friendly art who know not pleasant words to say, Speak words that sever hearts, and drive choice friends away. Those who know not to live in friendship with amusing conversation will by back-biting estrange even their relatives.
Kural-188 Whose nature bids them faults of closest friends proclaim What mercy will they show to other men's good name? What will those not do to strangers whose nature leads them to publish abroad the faults of their intimate friends ?
Kural-189 'Tis charity, I ween, that makes the earth sustain their load. Who, neighbours' absence watching, tales or slander tell abroad. The world through charity supports the weight of those who reproach others observing their absence.
Kural-190 If each his own, as neighbours' faults would scan, Could any evil hap to living man? If they observed their own faults as they observe the faults of others, would any evil happen to men ?
# Tirukural/Chapter 2

Kural-11 The world its course maintains through life that rain unfailing gives; Thus rain is known the true ambrosial food of all that lives. By the continuance of rain the world is preserved in existence; it is therefore worthy to be called ambrosia.
Kural-12 The rain makes pleasant food for eaters rise; As food itself, thirst-quenching draught supplies. Rain produces good food, and is itself food.
Kural-13 If clouds, that promised rain, deceive, and in the sky remain, Famine, sore torment, stalks o'er earth's vast ocean-girdled plain. If the cloud, withholding rain, deceive (our hopes) hunger will long distress the sea-girt spacious world.
Kural-14 If clouds their wealth of waters fail on earth to pour, The ploughers plough with oxen's sturdy team no more. If the abundance of wealth imparting rain diminish, the labour of the plough must cease.
Kural-15 'Tis rain works all: it ruin spreads, then timely aid supplies; As, in the happy days before, it bids the ruined rise. Rain by its absence ruins men; and by its existence restores them to fortune.
Kural-16 If from the clouds no drops of rain are shed. 'Tis rare to see green herb lift up its head. If no drop falls from the clouds, not even the green blade of grass will be seen.
Kural-17 If clouds restrain their gifts and grant no rain, The treasures fail in ocean's wide domain. Even the wealth of the wide sea will be diminished, if the cloud that has drawn (its waters) up gives them not back again (in rain).
Kural-18 If heaven grow dry, with feast and offering never more, Will men on earth the heavenly ones adore. If the heaven dry up, neither yearly festivals, nor daily worship will be offered in this world, to the celestials.
Kural-19 If heaven its watery treasures ceases to dispense, Through the wide world cease gifts, and deeds of 'penitence'. If rain fall not, penance and alms-deeds will not dwell within this spacious world.
Kural-20 When water fails, functions of nature cease, you say; Thus when rain fails, no men can walk in 'duty's ordered way'. If it be said that the duties of life cannot be discharged by any person without water, so without rain there cannot be the flowing of water.