OpenLLM-France/wikimedia huggingface dataset:
# Felt’s Parliamentary Procedure/Points of Order

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POINTS OF ORDER.
32. Every member of an assembly has the right to require in order, in accordance with parliamentary usage and its own rules. Therefore, when any rule of the assembly or of parliamentary law is violated, or when any member is not speaking to the question, or is guilty of indecorum in debate, or, in fact, whenever the procedure varies from the regular order, the means provided for adjusting such irregularity or correcting mistakes in the method of procedure is to rise to a point of order. The raising of the point suspends proceedings until the question of order is decided.
A question of order (provided it is made at once) takes precedence over all other business, except questions of privilege (87); delay in making the point renders it inad​missible; if, however, there was confusion in the assembly so that the member desiring to raise the question could not be heard, the fact that he had risen and endeavored to secure recognition saves all rights.
​34. A point of order should not be raised until the question is fully before the assembly, i. e., until it has been stated by the presiding officer, since it is the presiding officer's first privilege to rule it out of order, but if he fails to do so any member may even interrupt a speaker to make the point. After the point of order is raised it is not amendable or debatable. If, however, the chair is in doubt he may ask the advice of members before deciding the point (this advice should not partake of the nature of debate) and the chair may at any time put an end to the discussion by rendering his decision; or, if the chair is unwilling to assume the responsibility of the decision, he may at once submit it to a vote of the assembly. But if an appeal (124) from the decision of the chair on a point of order is taken the merits of the point of order may be fully debated under the appeal. (See, also, 95b.)
This work is in the public domain in the United States because it was published before January 1, 1929.
This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
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# Felt’s Parliamentary Procedure/Orders of the Day

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ORDERS OF THE DAY.
​90. Orders of the day are of two kinds, General and Special. General orders are made by a majority vote; they cannot interfere with the established rules of the assembly and if no time is fixed for their consideration they should be considered as for the entire day, or any part of it. If they are not called up or disposed of at the time assigned they fall, but may be renewed in the usual way. If, however, any order is under consideration at the time of adjournment, it comes up at the next meeting under unfinished business.
Special orders are made by a two-thirds vote. They take precedence of general orders and suspend all rules of the assembly that interfere with their consideration at the time specified.
91. It is the duty of the chairman to call up the orders at the time assigned to them, or when the time arrives anyone may call for them even though another member has the floor. If no objection is made they are taken up at once, but if an objection is made the chair says: “Shall the orders be now ​taken up?” and a vote is then taken. If the vote is in the affirmative the orders will be taken up in the order of their assignment—i e., the first one assigned should be the first one considered, and the question then under consideration, if any, would be suspended until the orders are disposed of. If any particular order has been made for a certain hour, when that hour arrives it may be taken up and assigned to another time; if the particular order is acted upon the order under consideration at the time of interruption would be suspended until the business for that hour is disposed of. If the vote on taking up the orders is in the negative the orders are postponed only until the business then before the assembly is transacted, when they are next in order.
92. A motion to take up the orders does not require to be seconded, is not debatable or amendable, and a member speaking may be interrupted for the purpose of making that motion, or when the time arrives, if there is no objection, the chair may lay the orders before the assembly without the formality of a motion, but when called up ​they need not be then considered, as they may be assigned to some future time. A majority vote is competent to postpone even a special order. A motion to take up any particular order would not be a privileged motion; it must be for the orders generally if the be more than one. But when orders in general are taken up, each order in its turn may be disposed of temporarily by postponement until the desired order is reached; or if it is desired to consider any particular order not yet reached it may be done by a motion to “take up the question out of order,” which is virtually a suspension of the rules (130) and requires a two-thirds vote.
This work is in the public domain in the United States because it was published before January 1, 1929.
This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
Public domainPublic domainfalsefalse
# Fables of Æsop and Other Eminent Mythologists/Fable CLXXVI

Fab. CLXXVI.
A Musician.
A Man that had a very Course Voice, but an Excellent Musique-Room, would be till Practising in that Chamber, for the Advantage of the Eccho. He took such a Conceit upon't,that he must needs be shewing his Parts upon a Publick Theatre, where he Performed So very ill, that the Auditory Hiss'd him off the Stage, and threw Stones at him.
The MORAL.
REFLEXION.
# Fables of Æsop and Other Eminent Mythologists/Fable CLXXIX

Fab. CLXXIX.
A Crow and a Dog.
A Crow Invited a Dog to Joyn in a Sacrifice to Minerva. That will be to no Purpose (says the Dog) for the Goddess has such an Aversion to ye, that you are Particularly Excluded out of all Auguries. Ay, says the Crow, but I'll Sacrifice the rather to her for That, to try if I can make her my Friend.
The MORAL.
REFLEXION.
THIS Pagan Fable will bear a Christian Moral, for more People Worship for Fear, and for Tnterest, then for Love and Devotion. As the Indians do the Devils, That they may not Hurt ‘em. It Teaches us farther, that we are not to take Pet, or Despond, under any Cross or Calamity that the Almighty is pleased to lay upon us. The Judgments of Heaven are Just, and let them fall never so Heavy, they are yet less then we deserve. The Devil Himself, when he was let loose upon Job, could not Transport That Patient, Good Man beyond his Temper, or make him Quit his Hold. Resignation and Perseverance are All that a Man has to Trust to in This Extremity. There's no Good to be done by Struggling, nor any way left us to make our Peace with, but to try by Faith, Prayer, a New Life, if we can make our Offended Master Once again our Friend. So that upon the Upshot, Afflictions are but the Methods of a Merciful Providence, to Force us upon the only Means of setting Matters Right, betwixt Divine Justice and Humane Frailty.
# Fables of Æsop and Other Eminent Mythologists/Fable CLXXXI

Fab. CLXXXI.
A Daw and Pigeons.
A Daw took Particular Notice of the Pigeons in such a Certain Dove-House, that they were very Well Fed, and Provided for: So he Went and Painted himself of a Dove-Colour, and took his Commons with the Pigeons. So long as he kept his Own Counfel, he Pass'd for a Bird of the Same Feather; but it was his Hap once at Unawares, to Cry [KAW,] upon which Discovery, they Beat him out of the House, and when he came to his Old Companions again, They’d have None of him neither; so that he Lost himfelf Both Ways by This Disguise.
The MORAL.
REFLEXION.
# Fables of Æsop and Other Eminent Mythologists/Fable CLXXXIV

Fab. CLXXXIV.
Jupiter and Modesty.
MAN was made in such a Hurry (according to the Old Fable) that Jupiter had forgotten to put Modesty into the Composition, among his other Affections; and finding that there was no Way of Introducing it afterwards, Man by Man, he Propos’d the turning of it Loose among the Multitude: Modesty took her self at first to be a Little hardly Dealt withal, but in the End, came over to Agree to't, upon Condition that Carnal Love might not be suffer'd to come into the same Company; for wherever that comes, says she, I’m Gone.
The MORAL.
REFLEXION.
This Difficulty of keeping Young and Hot Blood in Order, does mightily Enforce the Necessity of an Early Care for the Training up of Children, and giving them a Tincture, before it be too Late, of those Docctrines and Principles, by which they are afterward to Govern the Whole Frame of their Lives. For in their Tender Years they are more Susceptible of Profitable and Vertuous Impressions, then afterwards, when they come to be Sollicited by the Impulse of Common, and Vulgar Inclinations. They ​should in Truth, be kept out of Distance, of either Seeing or Hearing Ill Examples: Especially in an Age that is Govern'd more by President then by Reason.
# Fables of Æsop and Other Eminent Mythologists/Fable CLXXV

Fab. CLXXV.
A Fox and a Crab.
A Fox that was Sharp-set, Surpriz’d a Crab, as he lay out of the Sea upon the Sands, and Carry’d him away. The Crab, when he found that he was to be Eaten, Well (says he) This comes of Meddling where we have Nothing to do; for My Bus’ness lay at Sea, not upon the Land.
The MORAL.
REFLEXION.
EVERY Man has his Post Assign’d him, and in That Station he is Well, if he can but Think himself so; and He that cannot keep himself Well, when he is Well, may Thank Himself: But Men of Curiosity and Levity can never be at Rest; for let their Present State be what it will, it never Pleases them. They have a Sickly Uneasiness upon them, which Way soever they lye, or in what Condition soever they are; no Place, no Posture, no State, either of Life or of Fortune agrees with ‘em, but they run-on, Shifting, and Changing, from One Error, and from One Qualm,to Another; Hankering after Novelties, and Trying New Experiments. We are Naturally given to be Peeping into Forbidden Secrets, and Groping in the Dark after we know not what. We never Think of the Main Bus'ness of Life, till a Vain Repentance Minds us of it at the Wrong End on't,and then, with the Crab in the Fable, we find that we have been Doing of One thing All this while, when We should have been Doing Another; and Abandoned the Station that God and Nature Allotted us, to our Irreparable Ruine.
# Fables of Æsop and Other Eminent Mythologists/Fable CLXXVII

Fab. CLXXVII.
Thieves that Stole a Cock.
A Band of Thieves Brake into a House once,and found Nothing in't to Carry away, but One Poor Cock. The Cock said as much for Himself as a Cock could say; but Insisted Chiefly upon the Services of his Calling People up to their Work, when 'twas time to Rise. Sirrah (says one of the Thieves) You had Better have let That Argument Alone; for Your Waking the Family Spoils our Trade, and We are to be Hang'd forsooth for your Bawling.
The MORAL.
REFLEXION.
'TIS a Hard Matter for a Man that Argues against the Truth, and the Reason of a Thing, to Consist with Himself, for having no Rule to Walk by, 'tis Forty to One but Sometime or Other he will lose his Way: Especially when he is to Accommodate his Story to the Various Circumstances of Times, Persons, and Occasions. But it is One Thing to to forget Matter of Fact, and Another Thing to blunder upon the Reason of it. It is however, well Worthy of a Sober Man's Care, not to let any thing fall that may be turn’d upon him out of his Own Mouth. This Presence of Mind ‘tis true, is not Every bodies Talent; neither does This Consideration Enter into Every bodies Thought; but it were better if it Were so, and so it Ought to be.
# Fables of Æsop and Other Eminent Mythologists/Fable CLXXVIII

Fab. CLXXVIII.
A Crow and a Raven.
YOur Raven has a Reputation in the World for a Bird of Omen, and a kind of small Prophet. A Crow that had Obferv'd the Raven's Manner and Way of Delivering his Predictions, ​sets up for a Foreboder too; and so gets upon a Tree, and there stands Nodding and Croaking, just over the Head of some People that were Passing by. They were a little Surpriz'd at first; but so soon as they saw how 'twas. Come, my Masters (says One of the Company) let's e'en go forward, for This is but the Chattering of a Foolish Crow, and it signifies Nothing.
The MORAL.
REFLEXION.
THE Affectation of Powers and Faculties, that are Above us, is not only Vain, and Unprofitable, but Ridiculous; for the Matter, upon Examination, will not abide the Test. Your Empyricks, Piss-Pot-Prophets, Fortune-Tellers, and Buffoon-Pretenders to State and Government, fall under the Lash of This Moral. And so do All your little Smatterers in Arts and Siences of what Kind, or Quality soever: But there goes more to the Making of a Prophet, then Nodding, and Croaking. 'Tis not the Gown and the Cap that Makes the Doctor; Neither is it the Supercilious Gravity of Countenances and Forms, that presently Dubbs any Man a Philosopher. Not but that a Fool may Put himself in the Garb, and so far Imitate the Meen, and Motions of a Wise-man, as at first Blush to Put a Body to a Stand what to Make of him: But upon further Consideration, the Original is as Easily known from the Copy, as the Ass in his borrow'd Skin was from the Lyon: Or I might have said, as the Crow here from the Raven: Their Ears and their Tongues Betray them.
# Fables of Æsop and Other Eminent Mythologists/Fable CLXXX

Fab. CLXXX.
A Raven and a Snake.
AS a Snake lay Lazing at his Length, in the Gleam of the Sun, a Raven Took him up, and Flew away with him. The Snake kept a Twisting and Turning, till he Bit the Raven, and made him Curse himself for being such a Fool, as to Meddle with a Purchace that had cost him his Life.
The MORAL.
REFLEXION.
# Fables of Æsop and Other Eminent Mythologists/Fable CLXXXII

Fab. CLXXII.
A Daw with a String at's foot.
A Country Fellow took a Daw and ty'd a String to his Leg; and so gave him to a Little Boy to Play withal. The Daw did not much like his Companion, and upon the First Opportunity gave him the Slip, and away into the Woods again, where he was Shackled and Starv'd. When he came to Die, he Reflected upon the Folly of Exposing his Life in the Woods, rather then Live in an Easie Servitude among Men.
The MORAL.
REFLEXION.
MEN that are Impatient under Imaginary Afflictions, change commonly for Worse, as the Daw did here in the Fable, that Threw himself into a Starving Necessity, rather then he would Submit to the Tolerable Inconvenience of an Easie Restraint. This was a Republican Daw, that Kaw'd for Liberty, not Understanding that he that Lives under the Bondage of Laws, is in a State of Freedom: And that Popular Liberty, when it passes Those Bounds, is the most Scandalous Sort of Slavery. Nothing would serye him, but he must be at his Own Disposal, and so away he goes, Carries his String along with him, and Shackles Himself This is just the Humour and the Fate of Froward Subjects. They Fancy themselves Uneasie under the Errors of a Male-administration of Government, when their Quarrel strikes, in truth, at the very Root and Conditions of Government it self. It is as Impossible for a Government to be without Faults, as for a Man to be so, But Faults or No Faults, It comes yet much to a Case; for where they cannot Find 'em, they can Create them; And there goes no more to’t neither, then the Calling of Necessary Justice by the Name of Oppression. And what's the End on't, more then This now? They Run away from their Masters into the Woods, and there with Æsop's Daw, they either Starve, or Hang Themselves.
# Fables of Æsop and Other Eminent Mythologists/Fable CLXXXIII

Fab. CLXXXIII.
Jupiter and Fraud.
JUpiter Appointed Mercury to make him a Composition of Fraud and Hypocrisie, and to give Every Artificer his Dole on’t, The Medicine was Prepar'd according to the Bill, and the Proportions duly Observ’d, and Divided: Only there was a great deal too Much of it made, and the Overplus remain'd still in the Morter. Upon Examining the Whole Account, there was a Mistake it seems, in the Reck’ning; for the Taylors were forgott’n in the Catalogue: So that Mercury, for Brevity sake, gave the Taylors the Whole Quantity that was Left; and from hence comes the Old Saying; There’s Knavery in All Trades, but Most in Taylors.
The MORAL.
REFLEXION.
# Folk-Lore/Volume 31/The Six Simpletons and Other Stories

The Six Simpletons and Other Stories.
(Folk-lore, vol. xxxi. p. 77.)
Sir George Grierson’s note on the travels of “The Prince that Didn’t Exist,” reminds me of another familiar tale found in regions far distant from one another. Miss Sītā Devī has recently published, in the Bengali language, a delightful little volume of folk-tales entitled Nireṭ Gurur Kahinī, composed chiefly of the misfortunes which befel a simpleton Brāhman called Nireṭ and his five disciples, as silly as himself, known by the significant names of Ākāṭ, Hābā, Hādā, Bokā and Ahmak. This legend Miss Sītā has borrowed from The Adventures of the Gooroo Noodle, by Benjamin Barrington, I.C.S., itself copied from the eighteenth century version of the Rev. P. Vesci, in the Tamil language, published under the title of Guru Para mārttan. Now it happens that about 1886 I was told this same story in the Boḍo or Kachārī language in Assam by a Kachārī friend of mine called Samson, with some variations. No doubt the story is found all over India, but that it should be common to Hindu Trichinopoli and to the non-Hindu Kachārī dwārs is surprising.
J. D. Anderson.
# Folk-Lore/Volume 31/The Language of Gesture

COLLECTANEA.
The Language of Gesture.
(Folk-Lore, vol. xxx., p. 312 et seq.)
With reference to Mr. H. A. Rose's note on "The Language of Gesture," it may be of interest to say that Bengali dictionaries commonly cite and describe the 22 commonest mudrās used by Hindus when praying, bathing, and performing other ceremonial rites.
(1) aṅkuśa, “elephant goad”; palm presented upwards; forefinger curved.
(2) dhenu, “milch cow”; hands joined upwards, palm to palm; thumbs and fingers touching, but fore and middle finger of right hand and third and little finger of right hand crossed.
(3) nārāca, “iron arrow”; palm presented, forefinger straight; others bent.
(4) kūrma, “tortoise”; right hand superposed on left; palms downwards; right forefinger touches left thumb; tip of right little finger touches tip of left forefinger; other three fingers of left hand close round right hand.
(5) avaguṇṭhana, “veil”; right hand with palm downwards; forefinger extended but slightly bent; other fingers closed.
(6) gālinī (meaning not given); left hand superposed on back of right hand, fingers extended and separated, in contact with those of right hand.
(9) śankha, “conch”; fingers of right hand clasping thumb of left hand; fingers of left hand placed straight upwards against knuckles of right hand.
(10) gadā, “club”; tips of forefingers joined, thumbs and other fingers closed.
(11) padma, “lotus”; the two hands curved and approached to each other to indicate the globular form of the lotus.
(12) lelihā, “serpent” (?); thumb and forefinger touching; little finger extended.
(13) āvāhanī, “inviting”; hands joined at edge, palms upwards, thumbs turned inwards over palms.
(14) sannidhāppanī, “approaching”; fists closed and brought together, knuckle to knuckle.
(15) saṁbodhi, “addressing”; similar, but thumbs bent under fingers.
(16) sammukhikarana, “presenting”; palms upwards, hands side by side, fingers bent, enclosing thumbs.
(17) yoni, “vulva”; thumbs side by side downwards, little fingers curved so as to show tips on each side of thumbs.
(18) triśula, “trident”; three middle fingers of right hand raised; thumb and little finger bent.
(19) vara, “boon”; right hand held downwards with palm presented, thumb and fingers straight.
(20) abhaya, “fearless”; left hand raised, palm presented; fingers straight.
(21) mṛga, “deer”; left hand held out; middle finger and thumb straight, other fingers bent.
Perhaps some Hindu member of the Society will kindly explain what the ritual meaning of these gestures is.
J. D. Anderson.
# Folk-Lore/Volume 31/Review/Traditions of the Jains

This book is based on an Indian work, Parçvanātha Charitra, by Bhāvadeva Sūrī, published in 1912. The last of the Jain Tirthamkaras or deified Saints, Mahāvīra, is supposed to have flourished in the fifth or sixth century B.C. Parçvanātha is said to have lived 250 years before him. Beyond tradition there is little to prove that he was an historical personage; but the doctrines ascribed to him are fundamental in Jain legend, and this is the first complete account of the Saint accessible to Europeans. The book takes the usual form of accounts of the previous births of the Saint, interwoven with which are various tales and moral discourses. The notes by the translator in which variants of the tales and accounts of the beliefs and ceremonies of the Jains are given, are of considerable interest.
W. Crooke.
# Frank Leslie's Illustrated Newspaper/Volume 18

* Number 443, 26 March 1864
* Number 444, 2 April 1864
* Number 445, 9 April 1864
* Number 446, 16 April 1864
* Number 447, 23 April 1864
* Number 448, 30 April 1864
* Number 449, 7 May 1864
* Number 450, 14 May 1864
* Number 451, 21 May 1864
* Number 452, 28 May 1864
* Number 453, 4 June 1864
* Number 454, 11 June 1864
* Number 455, 18 June 1864
* Number 456, 25 June 1864
* Number 457, 2 July 1864
* Number 458, 9 July 1864
* Number 459, 16 July 1864
* Number 460, 23 July 1864
* Number 461, 30 July 1864
* Number 462, 6 August 1864
* Number 463, 13 August 1864
* Number 464, 20 August 1864
* Number 465, 27 August 1864
* Number 466, 3 September 1864
* Number 467, 10 September 1864
* Number 468, 17 September 1864
# Frank Leslie's Illustrated Newspaper/Volume 18/Number 450/Brig.-Gen. T. E. Ransom

BRIG.-GEN. T. E. RANSOM.
Gen. Ransom, recently wounded in the battles in the Bed river country, was born at Norwich, Vt., Nov 29, 1834, being a son of the gallant Col. T. B. Ransom, 8th U.S. infantry, who fell at Chapultepoe, and then who had, in his military school, trained many to the career of arms.
After completing his education, young Ransom removed to Pern, Ill., in 1851, and began life as an engineer, but gradually became an operator in res-estate. When the war broke out he raised a company in Fayette county, where he resided, and on its incorporation into the 11th Illinois was elected Major. The regiment during its three months' service was stationed near Cairo and at Bird's point. When it was reorganized for three years Ransom was made Lieutenant-Colonel, and as the Colonel, the late Gen. W. H. L. Wallace, was generally acting as Brigadier, the command of the regiment devolved on Ransom. On the 23d of August he defeated a rebel force under Major Hunter, at Charleston, Mo., receiving a severe wound in the shoulder. At Fort Donelson he again led his regiment into action and was again wounded. His services had prostrated him, and for a long time he could accompany his men only in an Ambulance, but he would not leave them.
He was then made Colonel, and at Pittsburg landing was again in command, and though wounded in the head early in the day, would not retire, and by his gallantry received the highest recommendation. Gen. Grant and Gen. Mc.Clernand recommended his appointment as Brigadier-General, and he was raised to that rank Nov 29, 1862. He was Chief of Staff to Gen. McClernand and Inspector-General of the Army of the Tennessee, and next in command of the district of Cairo.
In the siege of Vicksburg he commanded a brigade and led it at Champion's hill and the other preliminary battles, and in the attack made on the rebel warks, in May, 1863. After the surrender he was sent to Natobcz, in July, where he broke up the supply system of the rebel army.
He has since been engaged in the Bed river expedition, and, as we have seen, has for the fourth time come wounded from the field, having been struck down by a Minié ball in the knee while directing the fire of the Chicago battery, on the second day's fight.