VOLUME V SLICE VII Cerargyrite to Charing Cross (continued 5)

See J. von Hammer, Constantinopolis (Pesth, 1822); Murray’s Handbook for Constantinople (London, 1900).

CHALCEDON, COUNCIL OF, the fourth ecumenical council of the Catholic Church, was held in 451, its occasion being the Eutychian heresy and the notorious “Robber Synod” (see Eutyches and Ephesus, Council of), which called forth vigorous protests both in the East and in the West, and a loud demand for a new general council, a demand that was ignored by the Eutychian Theodosius II., but speedily granted by his successor, Marcian, a “Flavianist.” In response to the imperial summons, five to six hundred bishops, all Eastern, except the Roman legates and two Africans, assembled in Chalcedon on the 8th of October 451. The bishop of Rome claimed for his legates the right to preside, and insisted that any act that failed to receive their approval would be invalid. The first session was tumultuous; party feeling ran high, and scurrilous and vulgar epithets were bandied to and fro. The acts of the Robber Synod were examined; fraud, violence and coercion were charged against it; its entire proceedings were annulled, and, at the third session, its leader, Dioscurus, was deposed and degraded. The emperor requested a declaration of the true faith; but the sentiment of the council was opposed to a new symbol. It contented itself with reaffirming the Nicene and Constantinopolitan creeds and the Ephesine formula of 431, and accepting, only after examination, the Christological statement contained in the Epistola Dogmatica of Leo I. (q.v.) to Flavianus. Thus the council rejected both Nestorianism and Eutychianism, and stood upon the doctrine that Christ had two natures, each perfect in itself and each distinct from the other, yet perfectly united in one person, who was at once both God and man. With this statement, which was formally subscribed in the presence of the emperor, the development of the Christological doctrine was completed, but not in a manner to obviate further controversy (see Monophysites and Monothelites).

The remaining sessions, vii.-xvi., were occupied with matters of discipline, complaints, claims, controversies and the like. Canons were adopted, thirty according to the generally received tradition, although the most ancient texts contain but twenty-eight, and, as Hefele points out, the so-called twenty-ninth and thirtieth are properly not canons, but repetitions of proposals made in a previous session.

The most important enactments of the council of Chalcedon were the following: (1) the approval of the canons of the first three ecumenical councils and of the synods of Ancyra, Neo-Caesarea, Changra, Antioch and Laodicea; (2) forbidding trade, secular pursuits and war to the clergy, bishops not even being allowed to administer the property of their dioceses; (3) forbidding monks and nuns to marry or to return to the world; likewise forbidding the establishment of a monastery in any diocese without the consent of the bishop, or the disestablishment of a monastery once consecrated; (4) punishing with deposition an ordination or clerical appointment made for money; forbidding “absolute ordination” (i.e. without assignment to a particular charge), the translation of clerics except for good cause, the enrolment of a cleric in two churches at once, and the performance of sacerdotal functions outside of one’s diocese without letters of commendation from one’s bishop; (5) confirming the jurisdiction of bishops over all clerics, regular and secular alike, and punishing with deposition any conspiracy against episcopal authority; (6) establishing a gradation of ecclesiastical tribunals, viz. bishop, provincial synod, exarch of the diocese, patriarch of Constantinople (obviously the council could not here have been legislating for the entire church); forbidding clerics to be running to Constantinople with complaints, without the consent of their respective bishops; (7) confirming the possession of rural parishes to those who had actually administered them for thirty years, providing for the adjudication of conflicting claims, and guaranteeing the integrity of metropolitan provinces; (8) confirming the third canon of the second ecumenical council, which accorded to Constantinople equal privileges (ἴσα πρεσβεῖα) with Rome, and the second rank among the patriarchates, and, in addition, granting to Constantinople patriarchal jurisdiction over Pontus, Asia and Thrace.

The Roman legates, who were absent (designedly?) when this famous twenty-eighth canon was adopted, protested against it, but in vain, the imperial commissioners deciding in favour of its regularity and validity. Leo I., although he recognized the council as ecumenical and confirmed its doctrinal decrees, rejected canon xxviii. on the ground that it contravened the sixth canon of Nicaea and infringed the rights of Alexandria and Antioch. In what proportion zeal for the ancient canons and the rights of others, and jealous fear of encroachment upon his own jurisdiction, were mixed in the motives of Leo, it would be interesting to know. The canon was universally received in the East, and was expressly confirmed by the Quinisext Council, 692 (see Constantinople, Councils of).

The emperor Marcian approved the doctrinal decrees of the council and enjoined silence in regard to theological questions. Eutyches and Dioscurus and their followers were deposed and banished. But harmony was not thus to be restored; hardly had the council dissolved when the church was plunged into the Monophysite controversy.

See Mansi vi. pp. 529-1102, vii. pp. 1-868; Hardouin ii. pp. 1-772; Hefele (2nd ed.) ii. pp. 394-578 (English translation, iii. pp. 268-464); also extended bibliographies in Herzog-Hauck, Realencyklopädie, 3rd ed., s.v. “Eutyches” (by Loofs) and s.v. “Nestorianer” (by Kessler).

(T. F. C.)

CHALCEDONY, or Calcedony (sometimes called by old writers cassidoine), a variety of native silica, often used as an ornamental stone. The present application of the term is comparatively modern. The “chalcedonius” of Pliny was quite a different mineral, being a green stone from the copper-mines of Chalcedon, in Asia Minor, whence the name. There has been some confusion between chalcedony and the ancient “carcedonia,” a stone which seems to have been a carbuncle from Africa, brought by way of Carthage (Καρχηδών). Our chalcedony was probably included by the ancients among the various kinds of jasper and agate, especially the varieties termed “leucachates” and “cerachates.”

By modern mineralogists the name chalcedony is restricted to those kinds of silica which occur not in distinct crystals like ordinary quartz, but in concretionary, mammillated or stalactitic forms, which break with a fine splintery fracture, and display a delicate fibrous structure. Chalcedony may be regarded as a micro-crystalline form of quartz. It is rather softer and less dense than crystallized quartz, its hardness being about 6.5 and its specific gravity 2.6, the difference being probably due to the presence of a small amount of opaline silica between the fibres. Chalcedony is a translucent substance of rather waxy lustre, presenting great variety of colours, though usually white, grey, yellow or brown. A rare blue chalcedony is sometimes polished under the name of “sapphirine”—a term applied also to a distinct mineral (an aluminium-magnesium silicate) from Greenland.

Chalcedony occurs as a secondary mineral in volcanic rocks, representing usually the silica set free by the decomposition of various silicates, and deposited in cracks, forming veins, or in vesicular hollows, forming amygdales. Its occurrence gives the name to Chalcedony Park, Arizona. It is found in the basalts of N. Ireland, the Faroe Isles and Iceland: it is common in the traps of the Deccan in India, and in volcanic rocks in Uruguay and Brazil. Certain flat oval nodules from a decomposed lava (augite-andesite) in Uruguay present a cavity lined with quartz crystals and enclosing liquid (a weak saline solution), with a movable air-bubble, whence they are called “enhydros” or water-stones. Very fine examples of stalactitic chalcedony, in whimsical forms, have been yielded by some of the Cornish copper-mines. The surface of chalcedony is occasionally coated with a delicate bluish bloom. A chalcedonic deposit in the form of concentric rings, on fossils and fragments of limestone in S. Devon, is known as “orbicular silica” or “beekite,” having been named after Dr Henry Beeke, dean of Bristol, who first directed attention to such deposits. Certain pseudomorphs of chalcedony after datolite, from Haytor in Devonshire, have received the name of “haytorite.” Optical examination of many chalcedonic minerals by French mineralogists has shown that they are aggregates of various fibrous crystalline bodies differing from each other in certain optical characters, whence they are distinguished as separate minerals under such names as calcedonite, pseudocalcedonite, quartzine, lutecite and lussatite. Many coloured and variegated chalcedonies are cut and polished as ornamental stones, and are described under special headings. Chalcedony has been in all ages the commonest of the stones used by the gem-engraver.

See Agate, Bloodstone, Carnelian, Chrysoprase, Heliotrope, Mocha Stone, Onyx, Sard and Sardonyx.

(F. W. R.*)

CHALCIDICUM, in Roman architecture, the vestibule or portico of a public building opening on to the forum; as in the basilica of Eumactria at Pompeii, and the basilica of Constantine at Rome, where it was placed at one end.

CHALCIS, the chief town of the island of Euboea in Greece, situated on the strait of the Euripus at its narrowest point. The name is preserved from antiquity and is derived from the Greek χαλκός (copper, bronze), though there is no trace of any mines in the neighbourhood. Chalcis was peopled by an Ionic stock which early developed great industrial and colonizing activity. In the 8th and 7th centuries it founded thirty town-ships on the peninsula of Chalcidice, and several important cities in Sicily (q.v.). Its mineral produce, metal-work, purple and pottery not only found markets among these settlements, but were distributed over the Mediterranean in the ships of Corinth and Samos. With the help of these allies Chalcis engaged the rival league of its neighbour Eretria (q.v.) in the so-called Lelantine War, by which it acquired the best agricultural district of Euboea and became the chief city of the island. Early in the 6th century its prosperity was broken by a disastrous war with the Athenians, who expelled the ruling aristocracy and settled a cleruchy on the site. Chalcis subsequently became a member of both the Delian Leagues. In the Hellenistic period it gained importance as a fortress by which the Macedonian rulers controlled central Greece. It was used by kings Antiochus III. of Syria (192) and Mithradates VI. of Pontus (88) as a base for invading Greece. Under Roman rule Chalcis retained a measure of commercial prosperity; since the 6th century A.D. it again served as a fortress for the protection of central Greece against northern invaders. From 1209 it stood under Venetian control; in 1470 it passed to the Ottomans, who made it the seat of a pasha. In 1688 it was successfully held against a strong Venetian attack. The modern town has about 10,000 inhabitants, and maintains a considerable export trade which received an impetus from the establishment of railway connexion with Athens and Peiraeus (1904). It is composed of two parts—the old walled town towards the Euripus, called the Castro, where the Jewish and Turkish families who have remained there mostly dwell; and the more modern suburb that lies outside it, which is chiefly occupied by the Greeks. A part of the walls of the Castro and many of the houses within it were shaken down by the earthquake of 1894; part has been demolished in the widening of the Euripus. The most interesting object is the church of St Paraskeve, which was once the chief church of the Venetians; it dates from the Byzantine period, though many of its architectural features are Western. There is also a Turkish mosque, which is now used as a guard-house.

Authorities.—Strabo vii. fr. 11, x. p. 447; Herodotus v. 77; Thucydides i. 15; Corpus Inscr. Atticarum, iv. (1) 27a, iv. (2) 10, iv. (2) p. 22; W.M. Leake, Travels in Northern Greece (London, 1835), ii. 254-270; E. Curtius in Hermes, x. (1876), p. 220 sqq.; A. Holm, Lange Fehde (Berlin, 1884); H. Dondorff, De Rebus Chalcidensium (Göttingen, 1869); for coinage, B.V. Head, Historia Numorum (Oxford, 1887), pp. 303-5; and art. Numismatics: Greek § Euboea.

CHALCONDYLES1 (or Chalcocondylas), LAONICUS, the only Athenian Byzantine writer. Hardly anything is known of his life. He wrote a history, in ten books, of the period from 1298-1463, describing the fall of the Greek empire and the rise of the Ottoman Turks, which forms the centre of the narrative, down to the conquest of the Venetians and Mathias, king of Hungary, by Mahommed II. The capture of Constantinople he rightly regarded as an historical event of far-reaching importance, although the comparison of it to the fall of Troy is hardly appropriate. The work incidentally gives a quaint and interesting sketch of the manners and civilization of England, France and Germany, whose assistance the Greeks sought to obtain against the Turks. Like that of other Byzantine writers, Chalcondyles’ chronology is defective, and his adherence to the old Greek geographical nomenclature is a source of confusion. For his account of earlier events he was able to obtain information from his father, who was one of the most prominent men in Athens during the struggles between the Greek and Frankish nobles. His model is Thucydides (according to Bekker, Herodotus); his language is tolerably pure and correct, his style simple and clear. The text, however, is in a very corrupt state.

Editio princeps, ed. J.B. Baumbach (1615); in Bonn Corpus Scriptorum Hist. Byz. ed. I. Bekker (1843); Migne, Patrologia Graeca, clix. There is a French translation by Blaise de Vigenère (1577, later ed. by Artus Thomas with valuable illustrations on Turkish matters); see also F. Gregorovius, Geschichte der Stadt Athen im Mittelalter, ii. (1889); Gibbon, Decline and Fall, ch. 66; C. Krumbacher, Geschichte der byzantinischen Litteratur (1897). There is a biographical sketch of Laonicus and his brother in Greek by Antonius Calosynas, a physician of Toledo, who lived in the latter part of the 16th century (see C. Hopf, Chroniques gréco-romanes, 1873).

His brother, Demetrius Chalcondyles (1424-1511), was born in Athens. In 1447 he migrated to Italy, where Cardinal Bessarion gave him his patronage. He became famous as a teacher of Greek letters and the Platonic philosophy; in 1463 he was made professor at Padua, and in 1479 he was summoned by Lorenzo de’ Medici to Florence to fill the professorship vacated by John Argyropoulos. In 1492 he removed to Milan, where he died in 1511. He was associated with Marsilius Ficinus, Angelus Politianus, and Theodorus Gaza, in the revival of letters in the western world. One of his pupils at Florence was the famous John Reuchlin. Demetrius Chalcondyles published the editio princeps of Homer, Isocrates, and Suidas, and a Greek grammar (Erotemata) in the form of question and answer.

See H. Hody, De Graecis illustribus (1742); C. Hopf, Chroniques gréco-romanes (1873); E. Legrand, Bibliographic hellénique, i. (1885).

1 A shortened form of Chalcocondyles, from χαλκός, copper, and κόνδυλος, knuckle.

CHALDAEA. The expressions “Chaldaea’” and “Chaldaeans” are frequently used in the Old Testament as equivalents for “Babylonia” and “Babylonians.” Chaldaea was really the name of a country, used in two senses. It was first applied to the extreme southern district, whose ancient capital was the city of Bīt Yakīn, the chief seat of the renowned Chaldaean rebel Merodach-baladan, who harassed the Assyrian kings Sargon and Sennacherib. It is not as yet possible to fix the exact boundaries of the original home of the Chaldaeans, but it may be regarded as having been the long stretch of alluvial land situated at the then separate mouths of the Tigris and Euphrates, which rivers now combine to flow into the Persian Gulf in the waters of the majestic Shatt el ‘Arab.

The name “Chaldaea,” however, soon came to have a more extensive application. In the days of the Assyrian king Rammān-nirāri III. (812-783 B.C.), the term mat Kaldū covered practically all Babylonia. Furthermore, Merodach-baladan was called by Sargon II. (722-705 B.C.) “king of the land of the Chaldaeans” and “king of the land of Bīt Yakīn” after the old capital city, but there is no satisfactory evidence that Merodach-baladan had the right to the title “Babylonian.” The racial distinction between the Chaldaeans and the Babylonians proper seems to have existed until a much later date, although it is almost certain that the former were originally a Semitic people. That they differed from the Arabs and Aramaeans is also seen from the distinction made by Sennacherib (705-681 B.C.) between the Chaldaeans and these races. Later, during the period covering the fall of Assyria and the rise of the Neo-Babylonian empire, the term mat Kaldū was not only applied to all Babylonia, but also embraced the territory of certain foreign nations who were later included by Ezekiel (xxiii. 23) under the expression “Chaldaeans.”

As already indicated, the Chaldaeans were most probably a Semitic people. It is likely that they first came from Arabia, the supposed original home of the Semitic races, at a very early date along the coast of the Persian Gulf and settled in the neighbourhood of Ur (“Ur of the Chaldees,” Gen. xi. 28), whence they began a series of encroachments, partly by warfare and partly by immigration, against the other Semitic Babylonians. These aggressions after many centuries ended in the Chaldaean supremacy of Nabopolassar and his successors (c. 626 ff.), although there is no positive proof that Nabopolassar was purely Chaldaean in blood. The sudden rise of the later Babylonian empire under Nebuchadrezzar, the son of Nabopolassar, must have tended to produce so thorough an amalgamation of the Chaldaeans and Babylonians, who had theretofore been considered as two kindred branches of the same original Semite stock, that in the course of time no perceptible differences existed between them. A similar amalgamation, although in this case of two peoples originally racially distinct, has taken place in modern times between the Manchu Tatars and the Chinese. It is quite evident, for example, from the Semitic character of the Chaldaean king-names, that the language of these Chaldaeans differed in no way from the ordinary Semitic Babylonian idiom which was practically identical with that of Assyria. Consequently, the term “Chaldaean” came quite naturally to be used in later days as synonymous with “Babylonian.” When subsequently the Babylonian language went out of use and Aramaic took its place, the latter tongue was wrongly termed “Chaldee” by Jerome, because it was the only language known to him used in Babylonia. This error was followed until a very recent date by many scholars.

The derivation of the name “Chaldaean” is extremely uncertain. Peter Jensen has conjectured with slight probability that the Chaldaeans were Semitized Sumerians, i.e. a non-Semitic tribe which by contact with Semitic influences had lost its original character. There seems to be little or no evidence to support such a view. Friedrich Delitzsch derived the name “Chaldaean” = Kasdīm from the non-Semitic Kaššites who held the supremacy over practically all Babylonia during an extended period (c. 1783-1200 B.C.). This theory seems also to be extremely improbable. It is much more likely that the name “Chaldaean” is connected with the Semitic stem kasādu (conquer), in which case Kaldi-Kašdi, with the well-known interchange of l and š, would mean “conquerors.” It is also possible that Kašdu-Kaldu is connected with the proper name Chesed, who is represented as having been the nephew of Abraham (Gen. xxii. 22). There is no connexion whatever between the Black Sea peoples called “Chaldaeans” by Xenophon (Anab. vii. 25) and the Chaldaeans of Babylonia.

In Daniel, the term “Chaldaeans” is very commonly employed with the meaning “astrologers, astronomers,” which sense also appears in the classical authors, notably in Herodotus, Strabo and Diodorus. In Daniel i. 4, by the expression “tongue of the Chaldaeans,” the writer evidently meant the language in which the celebrated Babylonian works on astrology and divination were composed. It is now known that the literary idiom of the Babylonian wise men was the non-Semitic Sumerian; but it is not probable that the late author of Daniel (c. 168 B.C.) was aware of this fact.

The word “Chaldaean” is used in Daniel in two senses. It is applied as elsewhere in the Old Testament as a race-name to the Babylonians (Dan. iii. 8, v. 30, ix. 1); but the expression is used oftener, either as a name for some special class of magicians, or as a term for magicians in general (ix. 1). The transfer of the name of the people to a special class is perhaps to be explained in the following manner. As just shown, “Chaldaean” and “Babylonian” had become in later times practically synonymous, but the term “Chaldaean” had lived on in the secondary restricted sense of “wise men.” The early Kaldi had seized and held from very ancient times the region of old Sumer, which was the centre of the primitive non-Semitic culture. It seems extremely probable that these Chaldaean Semites were so strongly influenced by the foreign civilization as to adopt it eventually as their own. Then, as the Chaldaeans soon became the dominant people, the priestly caste of that region developed into a Chaldaean institution. It is reasonable to conjecture that southern Babylonia, the home of the old culture, supplied Babylon and other important cities with priests, who from their descent were correctly called “Chaldaeans.” This name in later times, owing to the racial amalgamation of the Chaldaeans and Babylonians, lost its former national force, and became, as it occurs in Daniel, a distinctive appellation of the Babylonian priestly class. It is possible, though not certain, that the occurrence of the word kalū (priest) in Babylonian, which has no etymological connexion with Kaldū, may have contributed paronomastically towards the popular use of the term “Chaldaeans” for the Babylonian Magi. (See also Astrology.)

Literature.—Delattre, Les Chaldéens jusqu’à la fond. de l’emp. de Nebuch. (1889); Winckler, Untersuchungen zur altor. Gesch. (1889), pp. 49 ff.; Gesch. Bab. u. Assyr. (1892), pp. 111 ff.; Prince, Commentary on Daniel (1899), pp. 59-61; see also Babylonia and Assyria and Sumer and Sumerian.

(J. D. Pr.)

CHALDEE, a term sometimes applied to the Aramaic portions of the biblical books of Ezra and Daniel or to the vernacular paraphrases of the Old Testament (see Targum). The explanation formerly adopted and embodied in the name Chaldee is that the change took place in Babylon. That the so-called Biblical Chaldee, in which considerable portions of the books of Ezra and Daniel are written, was really the language of Babylon was supposed to be clear from Dan. ii. 4, where the Chaldaeans are said to have spoken to the king in Aramaic. But the cuneiform inscriptions show that the language of the Chaldaeans was Assyrian; and an examination of the very large part of the Hebrew Old Testament written later than the exile proves conclusively that the substitution of Aramaic for Hebrew as the vernacular of Palestine took place very gradually. Hence scholars are now agreed that the term “Chaldee” is a misnomer, and that the dialect so called is really the language of the South-Western Arameans, who were the immediate neighbours of the Jews (W. Wright, Comparative Grammar of the Semitic Languages, p. 16). (See Semitic Languages.)

CHALICE (through a central O. Fr. form of the Lat. calix, calicis, cup), a drinking-vessel of the cup or goblet form, now only used of the cup used in the celebration of the Eucharist (q.v.). For the various forms which the “chalice” so used has taken, see Drinking-Vessels and Plate. When, in the eucharistic service, water is mixed with the wine, the “chalice” is known as the “mixed chalice.” This has been customary both in the Eastern and Western Churches from early times. The Armenian Church does not use the “mixed chalice.” It was used in the English Church before the Reformation. According to the present law of the English Church, the mixing of the water with wine is lawful, if this is not done as part of or during the services, i.e. if it is not done ceremonially (Martin v. Mackonochie, 1868, L.R. 2 P.C. 365; Read v. Bp. of Lincoln, 1892, A C. 664).

CHALIER, JOSEPH (1747-1793), French Revolutionist. He was destined by his family for the church, but entered business, and became a partner in a firm at Lyons for which he travelled in the Levant, in Italy, Spain and Portugal. He was in Paris in 1789, and entered into relations with Marat, Camille Desmoulins and Robespierre. On his return to Lyons, Chalier was the first to be named member of the municipal bureau. He organized the national guard, applied the civil constitution of the clergy, and regulated the finances of the city so as to tax the rich heavily and spare the poor. Denounced to the Legislative Assembly by the directory of the department of Rhone-et-Loire for having made a nocturnal domiciliary perquisition, he was sent to the bar of the Assembly, which approved of his conduct. In the election for mayor of Lyons, in November 1792, he was defeated by a Royalist. Then Chalier became the orator and leader of the Jacobins of Lyons, and induced the other revolutionary clubs and the commune of his city to arrest a great number of Royalists in the night of the 5th and 6th of February 1793. The mayor, supported by the national guard, opposed this project. Chalier demanded of the Convention the establishment of a revolutionary tribunal and the levy of a revolutionary army at Lyons. The Convention refused, and the anti-revolutionary party, encouraged by this refusal, took action. On the 29th and 30th of May 1793 the sections rose; the Jacobins were dispossessed of the municipality and Chalier arrested. On the 15th of July, in spite of the order of the Convention, he was brought before the criminal tribunal of the Rhone-et-Loire, condemned to death, and guillotined the next day. The Terrorists paid a veritable worship to his memory, as to a martyr of Liberty.

See N. Wahl, “Étude sur Chalier,” in Revue historique, t. xxxiv.; and Les Premières Années de la Révolution à Lyon (Paris, 1894).

CHALK, the name given to any soft, pulverulent, pure white limestone. The word is an old one, having its origin in the Saxon cealc, and the hard form “kalk” is still in use amongst the country folk of Lincolnshire. The German Kalk comprehends all forms of limestone; therefore a special term, Kreide, is employed for chalk—French craie. From being used as a common name, denoting a particular material, the word was subsequently utilized by geologists as an appellation for the Chalk formation; and so prominent was this formation in the eyes of the earlier workers that it imposed its name upon a whole system of rocks, the Cretaceous (Lat. creta, chalk), although this rock itself is by no means generally characteristic of the system as a whole.

The Chalk formation, in addition to the typical chalk material—creta scriptoria—comprises several variations; argillaceous kinds—creta marga of Linnaeus—known locally as malm, marl, clunch, &c.; and harder, more stony kinds, called rag, freestone, rock, hurlock or harrock in different districts. In certain parts of the formation layers of nodular flints (q.v.) abound; in parts, it is inclined to be sandy, or to contain grains of glauconite which was originally confounded with another green mineral, chlorite, hence the name “chloritic marl” applied to one of the subdivisions of the chalk. In its purest form chalk consists of from 95 to 99% of calcium carbonate (carbonate of lime); in this condition it is composed of a mass of fine granular particles held together by a somewhat feeble calcareous cement. The particles are mostly the broken tests of foraminifera, along with the débris of echinoderm and molluscan shells, and many minute bodies, like coccoliths, of somewhat obscure nature.

The earliest attempts at subdivision of the Chalk formation initiated by Wm. Phillips were based upon lithological characters, and such a classification as “Upper Chalk with Flints,” “Lower Chalk without Flints,” “Chalk marl or Grey chalk,” was generally in use in England until W. Whitaker established the following order in 1865:—

Upper Chalk, with flints

Lower Chalk chalk rock chalk with few flints chalk without flints

Chalk Marl Totternhoe stone Totternhoe marl

In France, a similar system of classification was in vogue, the subdivisions being craie blanche, craie tufan, craie chloritée, until 1843 when d’Orbigny proposed the term Senonien for the Upper Chalk and Turonien for the Lower; later he divided the Turonien, giving the name Cénomanien to the lower portion. The subdivisions of d’Orbigny were based upon the fossil contents and not upon the lithological characters of the rocks. In 1876 Prof. Ch. Barrois showed how d’Orbigny’s classification might be applied to the British chalk rocks; and this scheme has been generally adopted by geologists, although there is some divergence of opinion as to the exact position of the base line of the Cenomanian.

The accompanying table shows the classification now adopted in England, with the zonal fossils and the continental names of the substages:—

Zonal fossils used in Britain. Stages. N. France and Belgium.* S.E. and S. France.

A. Ostrea lunata (Norfolk) Belemnitella mucronata Actinocamax quadratus = Inoceramus lingua in Yorkshire Marsupites testudinarium {Marsupites, Uintacrinus} Danian? (Trimingham) Upper Chalk Senonian Craie blanche Flint- bearing chalk. Marls, sandstones and limestones (not chalky) with Hippurites.

B. Micraster cor-anguinum Micraster cor-testudinarium Holaster planus, Chalk rock

Terebratulina gracilis Rhynchonella Cuvieri, Melbourne rock Middle Chalk Turonian Craie marneuse

Lower Chalk, Chalk Marl and Cambridge Greensand Marly chalk.

Actinocamax plenus Holaster subglobosus, Totternhoe stone. Schloenbachia varians. Cenomanian Craie glauconieuse

*(See table in article Cretaceous System.)

Since Prof. Barrois introduced the zonal system of subdivision (C. Evans had used a similar scheme six years earlier), our knowledge of the English chalk has been greatly increased by the work of Jukes-Browne and William Hill, and particularly by the laborious studies of Dr A.W. Rowe. Instead of employing the mixed assemblage of animals indicated as zone fossils in the table, A. de Grossouvre proposed a scheme for the north of France based upon ammonite faunas alone, which he contended would be of more general applicability (Recherches sur la Craie Supérieure, Paris, 1901).

The Upper Chalk has a maximum thickness in England of about 1000 ft., but post-cretaceous erosion has removed much of it in many districts. It is more constant in character, and more typically chalky than the lower stages; flints are abundant, and harder nodular beds are limited to the lower portions, where some of the compact limestones are known as “chalk rock.” The thickness of the Middle Chalk varies from about 100 to 240 ft.; flints become scarcer in descending from the upper to the lower portions. The whole is more compact than the upper stage, and nodular layers are more frequent—the “chalk rock” of Dorset and the Isle of Wight belong to this stage. At the base is the hard “Melbourne rock.” The thickness of the Lower Chalk in England varies from 60 to 240 ft. This stage includes part of the “white chalk without flints,” the “chalk marl,” and the “grey chalk.” The Totternhoe stone is a hard freestone found locally in this stage. The basement bed in Norfolk is a pure limestone, but very frequently it is marly with grains of sand and glauconite, and often contains phosphatic nodules; this facies is equivalent to the “Cambridge Greensand” of some districts and the “chloritic marl” of others. In Devonshire the Lower Chalk has become thin sandy calcareous series.

The chalk can be traced in England from Flamborough Head in Yorkshire, in a south-westerly direction, to the coast of Dorset; and it not only underlies the whole of the S.E. corner, where it is often obscured by Tertiary deposits, but it can be followed across the Channel into northern France. Rocks of the same age as the chalk are widespread (see Cretaceous System); but the variety of limestone properly called by this name is almost confined to the Anglo-Parisian basin. Some chalk occurs in the great Cretaceous deposits of Russia, and in Kansas, Iowa, Nebraska and S. Dakota in the United States. Hard white chalk occurs in Ireland in Antrim, and on the opposite shore of Scotland in Mull and Morven.

Economic Products of the Chalk.—Common chalk has been frequently used for rough building purposes, but the more important building stones are “Beer stone,” from Beer Head in Devonshire, “Sutton stone” from a little north of Beer, and the “Totternhoe stone.” It is burned for lime, and when mixed with some form of clay is used for the manufacture of cement; chalk marl has been used alone for this purpose. As a manure, it has been much used as a dressing for clayey land. Flints from the chalk are used for road metal and concrete, and have been employed in building as a facing for walls. Phosphatic nodules for manure have been worked from the chloritic marl and Cambridge Greensand, and to some extent from the Middle Chalk. The same material is worked at Ciply in Belgium and Picardy in France. Chalk is employed in the manufacture of carbonate of soda, in the preparation of carbon dioxide, and in many other chemical processes; also for making paints, crayons and tooth-powder. Whiting or Spanish white, used to polish glass and metal, is purified chalk prepared by triturating common chalk with a large quantity of water, which is then decanted and allowed to deposit the finely-divided particles it holds in suspension.

Chalk Scenery.—Where exposed at the surface, chalk produces rounded, smooth, grass-covered hills as in the Downs of southern England and the Wolds of Yorkshire and Lincolnshire. The hills are often intersected by clean-cut dry valleys. It forms fine cliffs on the coast of Kent, Yorkshire and Devonshire.

Chalk is employed medicinally as a very mild astringent either alone or more usually with other astringents. It is more often used, however, for a purely mechanical action, as in the preparation hydrargyrum cum creta. As an antacid its use has been replaced by other drugs.

Black chalk or drawing slate is a soft carbonaceous schist, which gives a black streak, so that it can be used for drawing or writing. Brown chalk is a kind of umber. Red chalk or reddle is an impure earthy variety of haematite. French chalk is a soft variety of steatite, a hydrated magnesium silicate.

The most comprehensive account of the British chalk is contained in the Memoirs of the Geological Survey of the United Kingdom, “The Cretaceous Rocks of Britain,” vol. ii. 1903, vol. iii. 1904 (with bibliography), by Jukes-Browne and Hill. See also “The White Chalk of the English Coast,” several papers in the Proceedings of the Geologists’ Association, London, (1) Kent and Sussex, xvi. 1900, (2) Dorset, xvii., 1901, (3) Devon, xviii., 1903, (4) Yorkshire, xviii., 1904.

(J. A. H.)

CHALKHILL, JOHN (fl. 1600?), English poet. Two songs by him are included in Izaak Walton’s Compleat Angler, and in 1683 appeared “Thealma and Clearchus. A Pastoral History in smooth and easie Verse. Written long since by John Chalkhill, Esq., an Acquaintant and Friend of Edmund Spencer” (1683), with a preface written five years earlier by Walton. Another poem, “Alcilia, Philoparthens Loving Follie” (1595, reprinted in vol. x. of the Jahrbuch des deutschen Shakespeare-Vereins), was at one time attributed to him. Nothing further is known of the poet, but a person of his name occurs as one of the coroners for Middlesex in the later years of Queen Elizabeth’s reign. Professor Saintsbury, who included Thealma and Clearchus in vol. ii. of his Minor Poets of the Caroline Period (Oxford, 1906), points out a marked resemblance between his work and that of William Chamberlayne.

CHALKING THE DOOR, a Scottish custom of landlord and tenant law. In former days the law was that “a burgh officer, in presence of witnesses, chalks the most patent door forty days before Whit Sunday, having made out an execution of ‘chalking,’ in which his name must be inserted, and which must be subscribed by himself and two witnesses.” This ceremony now proceeds simply on the verbal order of the proprietor. The execution of chalking is a warrant under which decree of removal will be pronounced by the burgh court, in virtue of which the tenant may be ejected on the expiration of a charge of six days.

CHALLAMEL, JEAN BAPTISTE MARIUS AUGUSTIN (1818-1894), French historian, was born in Paris on the 18th of March 1818. His writings consist chiefly of popular works, which enjoyed great success. The value of some of his books is enhanced by numerous illustrations, e.g. Histoire-museé de la Révolution française, which appeared in 50 numbers in 1841-1842 (3rd ed., in 72 numbers, 1857-1858); Histoire de la mode en France; la toilette des femmes depuis l’époque gallo-romaine jusqu’à nos jours (1874, with 12 plates; new ed., 1880, with 21 coloured plates). His Mémoires du peuple française (1865-1873) and La France et les Français a travers les siécles (1882) at least have the merit of being among the first books written on the social history of France. In this sense Challamel was a pioneer, of no great originality, it is true, but at any rate of fairly wide information. He died on the 20th of October 1894.

CHALLEMEL-LACOUR, PAUL AMAND (1827-1896), French statesman, was born at Avranches on the 19th of May 1827. After passing through the École Normale Supérieure he became professor of philosophy successively at Pau and at Limoges. The coup d’état of 1851 caused his expulsion from France for his republican opinions. He travelled on the continent, and in 1856 settled down as professor of French literature at the Polytechnic of Zürich. The amnesty of 1859 enabled him to return to France, but a projected course of lectures on history and art was immediately suppressed. He now supported himself by his pen, and became a regular contributor to the reviews. On the fall of the Second Empire in September 1870 the government of national defence appointed him prefect of the department of the Rhone, in which capacity he had to suppress the Communist rising at Lyons. Resigning his post on the 5th of February 1871, he was in January 1872 elected to the National Assembly, and in 1876 to the Senate. He sat at first on the Extreme Left; but his philosophic and critical temperament was not in harmony with the recklessness of French radicalism, and his attitude towards political questions underwent a steady modification, till the close of his life saw him the foremost representative of moderate republicanism. During Gambetta’s lifetime, however, Challemel-Lacour was one of his warmest supporters, and he was for a time editor of Gambetta’s organ, the République française. In 1879 he was appointed French ambassador at Bern, and in 1880 was transferred to London; but he lacked the suppleness and command of temper necessary to a successful diplomatist. He resigned in 1882, and in February 1883 became minister of foreign affairs in the Jules Ferry cabinet, but retired in November of the same year. In 1890 he was elected vice-president of the Senate, and in 1893 succeeded Jules Ferry as its president. His influence over that body was largely due to his clear and reasoned eloquence, which placed him at the head of contemporary French orators. In 1893 he also became a member of the French Academy. He distinguished himself by the vigour with which he upheld the Senate against the encroachments of the chamber, but in 1895 failing health forced him to resign, and he died in Paris on the 26th of October 1896. He published a translation of A. Heinrich Ritter’s Geschichte der Philosophie (1861); La Philosophie individualiste: étude sur Guillaume de Humboldt (1864); and an edition of the works of Madame d’Épinay (1869).

In 1897 appeared Joseph Reinach’s edition of the Œuvres oratoires de Challemel-Lacour.

CHALLENGE (O. Fr. chalonge, calenge, &c., from Lat. calumnia, originally meaning trickery, from calvi, to deceive, hence a false accusation, a “calumny”), originally a charge against a person or a claim to anything, a defiance. The term is now particularly used of an invitation to a trial of skill in any contest, or to a trial by combat as a vindication of personal honour (see Duel), and, in law, of the objection to the members of a jury allowed in a civil action or in a criminal trial (see Jury).

“CHALLENGER” EXPEDITION. The scientific results of several short expeditions between 1860 and 1870 encouraged the council of the Royal Society to approach the British government, on the suggestion of Sir George Richards, hydrographer to the admiralty, with a view to commissioning a vessel for a prolonged cruise for oceanic exploration. The government detailed H.M.S. “Challenger,” a wooden corvette of 2306 tons, for the purpose. Captain (afterwards Sir) George Nares was placed in command, with a naval crew; and a scientific staff was selected by the society with Professor (afterwards Sir) C. Wyville Thomson as director. The staff included Mr (afterwards Sir) John Murray and Mr H.N. Moseley, biologists; Dr von Willemoes-Suhm, Commander Tizard, and Mr J.Y. Buchanan, chemist and geologist. A complete scheme of instructions was drawn up by the society. The “Challenger” sailed from Portsmouth in December 1872. For nearly a year the work of the expedition lay in the Atlantic, which was crossed several times. Teneriffe, the Bermudas, the Azores, Madeira, the Cape Verd Islands, Bahia and Tristan da Cunha were successively visited, and in October 1873 the ship reached Cape Town. Steering then south-east and east she visited the various islands between 45° and 50° S., and reached Kerguelen Island in January 1874. She next proceeded southward about the meridian of 80° E. She was the first steamship to cross the Antarctic circle, but the attainment of a high southerly latitude was not an object of the voyage, and early in March the ship left the south polar regions and made for Melbourne. Extensive researches were now made in the Pacific. The route led by New Zealand, the Fiji Islands, Torres Strait, the Banda Sea, and the China Sea to Hong Kong. The western Pacific was then explored northward to Yokohama, after which the “Challenger” struck across the ocean by Honolulu and Tahiti to Valparaiso. She then coasted southward, penetrated the Straits of Magellan, touched at Montevideo, recrossed the Atlantic by Ascension and the Azores, and reached Sheerness in May 1876. This voyage is without parallel in the history of scientific research. The ”Challenger” Report was issued in fifty volumes (London, 1880-1895), mainly under the direction of Sir John Murray, who succeeded Wyville Thomson in this work in 1882. Specialists in every branch of science assisted in its production. The zoological collections alone formed the basis for the majority of the volumes; the deep-sea soundings and samples of the deposits, the chemical analysis of water samples, the meteorological, water-temperature, magnetic, geological, and botanical observations were fully worked out, and a summary of the scientific results, narrative of the cruise and indices were also provided.

See also Lord G. Campbell, Log Letters from the “Challenger”, (1876); W.J.J. Spry, Cruise of H.M.S. “Challenger” (1876); Sir C. Wyville Thomson, Voyage of the “Challenger,” The Atlantic, Preliminary Account of General Results (1877); J.J. Wild, At Anchor; Narrative of Experiences afloat and ashore during the Voyage of H.M.S. “Challenger” (1878); H.N. Moseley, Notes by a Naturalist on the “Challenger” (1879).

CHALLONER, RICHARD (1691-1781), English Roman Catholic prelate, was born at Lewes, Sussex, on the 29th of September 1691. After the death of his father, who was a rigid Dissenter, his mother, left in poverty, lived with some Roman Catholic families. Thus it came about that he was brought up as a Roman Catholic, chiefly at the seat of Mr Holman at Warkworth, Northamptonshire, where the Rev. John Gother, a celebrated controversialist, officiated as chaplain. In 1704 he was sent to the English College at Douai, where he was ordained a priest in 1716, took his degrees in divinity, and was appointed professor in that faculty. In 1730 he was sent on the English mission and stationed in London. The controversial treatises which he published in rapid succession attracted much attention, particularly his Catholic Christian Instructed (1737), which was prefaced by a witty reply to Dr Conyers Middleton’s Letters from Rome, showing an Exact Conformity between Popery and Paganism. Middleton is said to have been so irritated that he endeavoured to put the penal laws in force against his antagonist, who prudently withdrew from London. In 1741 Challoner was raised to the episcopal dignity at Hammersmith, and nominated co-adjutor with right of succession to Bishop Benjamin Petre, vicar-apostolic of the London district, whom he succeeded in 1758. He resided principally in London, but was obliged to retire into the country during the “No Popery” riots of 1780. He died on the 12th of January 1781, and was buried at Milton, Berkshire. Bishop Challoner was the author of numerous controversial and devotional works, which have been frequently reprinted and translated into various languages. He compiled the Garden of the Soul (1740 ?), which continues to be the most popular manual of devotion among English-speaking Roman Catholics, and he revised an edition of the Douai version of the Scriptures (1749-1750), correcting the language and orthography, which in many places had become obsolete. Of his historical works the most valuable is one which was intended to be a Roman Catholic antidote to Foxe’s well-known martyrology. It is entitled Memoirs of Missionary Priests and other Catholicks of both Sexes who suffered Death or Imprisonment in England on account of their Religion, from the year 1577 till the end of the reign of Charles II. (2 vols. 1741, frequently reprinted). He also published anonymously, in 1745, the lives of English, Scotch and Irish saints, under the title of Britannia Sancta, an interesting work which has, however, been superseded by that of Alban Butler.

For a complete list of his writings see J. Gillow’s Bibl. Dict. of Eng. Cath. i. 452-458; Barnard, Life of R. Challoner (1784); Flanagan, History of the Catholic Church in England (1857); there is also a critical history of Challoner by Rev. E. Burton.

CHALMERS, ALEXANDER (1750-1834), Scottish writer, was born in Aberdeen on the 29th of March 1759. He was educated as a doctor, but gave up this profession for journalism, and he was for some time editor of the Morning Herald. Besides editions of the works of Shakespeare, Beattie, Fielding, Johnson, Warton, Pope, Gibbon, Bolingbroke, he published A General Biographical Dictionary in 32 vols.(1812-1817); a Glossary to Shakspeare (1797); an edition of Steevens’s Shakespeare (1809); and the British Essayists, beginning with the Tatler and ending with the Observer, with biographical and historical prefaces and a general index. He died in London on the 19th of December 1834.

CHALMERS, GEORGE (1742-1825), Scottish antiquarian and political writer, was born at Fochabers, a village in the county of Moray, in 1742. His father, James Chalmers, was a grandson of George Chalmers of Pittensear, a small estate in the parish of Lhanbryde, now St Andrews-Lhanbryde, in the same county, possessed by the main line of the family from about the beginning of the 17th to the middle of the 18th century. After completing the usual course at King’s College, Aberdeen, young Chalmers studied law in Edinburgh for several years. Two uncles on the father’s side having settled in America, he visited Maryland in 1763, with the view, it is said, of assisting to recover a tract of land of some extent about which a dispute had arisen, and was in this way induced to commence practice as a lawyer at Baltimore, where for a time he met with much success. Having, however, espoused the cause of the Royalist party on the breaking out of the American War of Independence, he found it expedient to abandon his professional prospects in the New World, and return to his native country. For the losses he had sustained as a colonist he received no compensation, and several years elapsed before he obtained an appointment that placed him in a state of comfort and independence.

In the meantime Chalmers applied himself with great diligence and assiduity to the investigation of the history and establishment of the English colonies in North America; and enjoying free access to the state papers and other documents preserved among what were then termed the plantation records, he became possessed of much important information. His work entitled Political Annals of the present United Colonies from their Settlement to the Peace of 1763, 4to, London, 1780, was to have formed two volumes; but the second, which should have contained the period between 1688 and 1763, never appeared. The first volume, however, is complete in itself, and traces the original settlement of the different American colonies, and the progressive changes in their constitutions and forms of government as affected by the state of public affairs in the parent kingdom. Independently of its value as being compiled from original documents, it bears evidence of great research, and has been of essential benefit to later writers. Continuing his researches, he next gave to the world An Estimate of the Comparative Strength of Britain during the Present and Four Preceding Reigns, London, 1782, which passed through several editions. At length, in August 1786, Chalmers, whose sufferings as a Royalist must have strongly recommended him to the government of the day, was appointed chief clerk to the committee of privy council on matters relating to trade, a situation which he retained till his death in 1825, a period of nearly forty years. As his official duties made no great demands on his time, he had abundant leisure to devote to his favourite studies,—the antiquities and topography of Scotland having thenceforth special attractions for his busy pen.

Besides biographical sketches of Defoe, Sir John Davies, Allan Ramsay, Sir David Lyndsay, Churchyard and others, prefixed to editions of their respective works, Chalmers wrote a life of Thomas Paine, the author of the Rights of Man, which he published under the assumed name of Francis Oldys, A.M., of the University of Pennsylvania; and a life of Ruddiman, in which considerable light is thrown on the state of literature in Scotland during the earlier part of the last century. His life of Mary, Queen of Scots, in two 4to vols., was first published in 1818. It is founded on a MS. left by John Whitaker, the historian of Manchester; but Chalmers informs us that he found it necessary to rewrite the whole. The history of that ill-fated queen occupied much of his attention, and his last work, A Detection of the Love-Letters lately attributed in Hugh Campbell’s work to Mary Queen of Scots, is an exposure of an attempt to represent as genuine some fictitious letters said to have passed between Mary and Bothwell which had fallen into deserved oblivion. In 1797 appeared his Apology for the Believers in the Shakespeare Papers which were exhibited in Norfolk Street, followed by other tracts on the same subject. These contributions to the literature of Shakespeare are full of curious matter, but on the whole display a great waste of erudition, in seeking to show that papers which had been proved forgeries might nevertheless have been genuine. Chalmers also took part in the Junius controversy, and in The Author of Junius Ascertained, from a Concatenation of Circumstances amounting to Moral Demonstration, Lond. 1817, 8vo, sought to fix the authorship of the celebrated letters on Hugh Boyd. In 1824 he published The Poetical Remains of some of the Scottish Kings, now first collected; and in the same year he edited and presented as a contribution to the Bannatyne Club Robene and Makyne and the Testament of Cresseid, by Robert Henryson. His political writings are equally numerous. Among them may be mentioned Collection of Treaties between Great Britain and other Powers, Lond. 1790, 2 vols. 8vo; Vindication of the Privileges of the People in respect to the Constitutional Right of Free Discussion, &c., Lond. 1796, 8vo, published anonymously; A Chronological Account of Commerce and Coinage in Great Britain from the Restoration till 1810, Lond. 1810, 8vo; Opinions of Eminent Lawyers on various points of English Jurisprudence, chiefly concerning the Colonies, Fisheries, and Commerce of Great Britain, Lond. 1814, 2 vols. 8vo; Comparative Views of the State of Great Britain before and since the War, Lond. 1817, 8vo.

But Chalmers’s greatest work is his Caledonia, which, however, he did not live to complete. The first volume appeared in 1807, and is introductory to the others. It is divided into four books, treating successively of the Roman, the Pictish, the Scottish and the Scoto-Saxon periods, from 80 to 1306 A.D. In these we are presented, in a condensed form, with an account of the people, the language and the civil and ecclesiastical history, as well as the agricultural and commercial state of Scotland during the first thirteen centuries of our era. Unfortunately the chapters on the Roman period are entirely marred by the author’s having accepted as genuine Bertram’s forgery De Situ Britanniae; but otherwise his opinions on controverted topics are worthy of much respect, being founded on a laborious investigation of all the original authorities that were accessible to him. The second volume, published in 1810, gives an account of the seven south-eastern counties of Scotland—Roxburgh, Berwick, Haddington, Edinburgh, Linlithgow, Peebles and Selkirk—each of them being treated of as regards name, situation and extent, natural objects, antiquities, establishment as shires, civil history, agriculture, manufactures and trade, and ecclesiastical history. In 1824, after an interval of fourteen years, the third volume appeared, giving, under the same headings, a description of the seven south-western counties—Dumfries, Kirkcudbright, Wigtown, Ayr, Lanark, Renfrew and Dumbarton. In the preface to this volume the author states that the materials for the history of the central and northern counties were collected, and that he expected the work would be completed in two years, but this expectation was not destined to be realized. He had also been engaged on a history of Scottish poetry and a history of printing in Scotland. Each of them he thought likely to extend to two large quarto volumes, and on both he expended an unusual amount of enthusiasm and energy. He had also prepared for the press an elaborate history of the life and reign of David I. In his later researches he was assisted by his nephew James, son of Alexander Chalmers, writer in Elgin.

George Chalmers died in London on the 31st of May 1825. His valuable and extensive library he bequeathed to his nephew, at whose death in 1841 it was sold and dispersed. Chalmers was a member of the Royal and Antiquarian Societies of London, an honorary member of the Antiquarian Society of Scotland, and a member of other learned societies. In private life he was undoubtedly an amiable man, although the dogmatic tone that disfigures portions of his writings procured him many opponents. Among his avowed antagonists in literary warfare the most distinguished were Malone and Steevens, the Shakespeare editors; Mathias, the author of the Pursuits of Literature; Dr Jamieson, the Scottish lexicographer; Pinkerton, the historian; Dr Irving, the biographer of the Scottish poets; and Dr Currie of Liverpool, But with all his failings in judgment Chalmers was a valuable writer. He uniformly had recourse to original sources of information; and he is entitled to great praise for his patriotic and self-sacrificing endeavours to illustrate the history, literature and antiquities of his native country.

(J. M‘D.)

CHALMERS, GEORGE PAUL (1836-1878), Scottish painter, was born at Montrose, and studied at Edinburgh. His landscapes are now more valued than the portraits which formed his earlier work. The best of these are “The End of the Harvest” (1873), “Running Water” (1875), and “The Legend” (in the National Gallery, Edinburgh). He became an associate (1867) and a full member (1871) of the Scottish Academy.

CHALMERS, JAMES (1841-1901), Scottish missionary to New Guinea, was born at Ardrishaig in Argyll. After serving in the Glasgow City Mission he passed through Cheshunt College, and, being accepted by the London Missionary Society, was appointed to Rarotonga in the South Pacific in 1866. Here the natives gave him the well-known name “Tamate.” After ten years’ service, especially in training native evangelists, he was transferred to New Guinea. In addition to his enthusiastic but sane missionary work, Chalmers did much to open up the island, and, with his colleague W.G. Lawes, gave valuable aid in the British annexation of the south-east coast of the island. On the 8th of April 1901, in company with a brother missionary, Oliver Tomkins, he was killed by cannibals at Goaribari Island. R.L. Stevenson has left on record his high appreciation of Chalmers’s character and work.

Chalmers’s Autobiography and Letters were edited by Richard Lovett in 1902, who also wrote a popular life called Tamate.

CHALMERS, THOMAS (1780-1847), Scottish divine, was born at Anstruther in Fifeshire, on the 17th of March 1780. At the age of eleven he was entered as a student at St Andrews, where he devoted himself almost exclusively to mathematics. In January 1799 he was licensed as a preacher of the Gospel by the St Andrews presbytery. In May 1803, after attending further courses of lectures in Edinburgh, and acting as assistant to the professor of mathematics at St Andrews, he was ordained as minister of Kilmany in Fifeshire, about 9 m. from the university town, where he continued to lecture. His mathematical lectures roused so much enthusiasm that they were discontinued by order of the authorities, who disliked the disturbance of the university routine which they involved. Chalmers then opened mathematical classes on his own account which attracted many students; at the same time he delivered a course of lectures on chemistry, and ministered to his parish at Kilmany. In 1805 he became a candidate for the vacant professorship of mathematics at Edinburgh, but was unsuccessful. In 1808 he published an Inquiry into the Extent and Stability of National Resources, a contribution to the discussion created by Bonaparte’s commercial policy. Domestic bereavements and a severe illness then turned his thoughts in another direction. At his own request the article on Christianity was assigned to him in Dr Brewster’s Edinburgh Encyclopaedia, and in studying the credentials of Christianity he received a new impression of its contents. His journal and letters show how he was led from a sustained effort to attain the morality of the Gospel to a profound spiritual revolution. After this his ministry was marked by a zeal which made it famous. The separate publication of his article in the Edinburgh Encyclopaedia, and contributions to the Edinburgh Christian Instructor and the Eclectic Review, enhanced his reputation as an author. In 1815 he became minister of the Tron Church, Glasgow, in spite of determined opposition to him in the town council on the ground of his evangelical teaching. From Glasgow his repute as a preacher spread throughout the United Kingdom. A series of sermons on the relation between the discoveries of astronomy and the Christian revelation was published in January 1817, and within a year nine editions and 20,000 copies were in circulation. When he visited London Wilberforce wrote, “all the world is wild about Dr Chalmers.”

In Glasgow Chalmers made one of his greatest contributions to the life of his own time by his experiments in parochial organization. His parish contained about 11,000 persons, and of these about one-third were unconnected with any church. He diagnosed this evil as being due to the absence of personal influence, spiritual oversight, and the want of parochial organizations which had not kept pace in the city, as they had done in rural parishes, with the growing population. He declared that twenty new churches, with parishes, should be erected in Glasgow, and he set to work to revivify, remodel and extend the old parochial economy of Scotland. The town council consented to build one new church, attaching to it a parish of 10,000 persons, mostly weavers, labourers and factory workers, and this church was offered to Dr Chalmers that he might have a fair opportunity of testing his system.

In September 1819 he became minister of the church and parish of St John, where of 2000 families more than 800 had no connexion with any Christian church. He first addressed himself to providing schools for the children. Two school-houses with four endowed teachers were established, where 700 children were taught at the moderate fees of 2s. and 3s. per quarter. Between 40 and 50 local Sabbath schools were opened, where more than 1000 children were taught the elements of secular and religious education. The parish was divided into 25 districts embracing from 60 to 100 families, over each of which an elder and a deacon were placed, the former taking oversight of their spiritual, the latter of their physical needs. Chalmers was the mainspring of the whole system, not merely superintending the visitation, but personally visiting all the families, and holding evening meetings, when he addressed those whom he had visited. This parochial machinery enabled him to make a singularly successful experiment in dealing with the problem of poverty. At this time there were not more than 20 parishes north of the Forth and Clyde where there was a compulsory assessment for the poor, but the English method of assessment was rapidly spreading. Chalmers believed that compulsory assessment ended by swelling the evil it was intended to mitigate, and that relief should be raised and administered by voluntary means. His critics replied that this was impossible in large cities. When he undertook the management of the parish of St John’s, the poor of the parish cost the city £1400 per annum, and in four years, by the adoption of his method, the pauper expenditure was reduced to £280 per annum. The investigation of all new applications for relief was committed to the deacon of the district, and every effort was made to enable the poor to help themselves. When once the system was in operation it was found that a deacon, by spending an hour a week among the families committed to his charge, could keep himself acquainted with their character and condition.

In 1823, after eight years of work at high pressure, he was glad to accept the chair of moral philosophy at St Andrews, the seventh academic offer made to him during his eight years in Glasgow. In his lectures he excluded mental philosophy and included the whole sphere of moral obligation, dealing with man’s duty to God and to his fellow-men in the light of Christian teaching. Many of his lectures are printed in the first and second volumes of his published works. In ethics he made contributions to the science in regard to the place and functions of volition and attention, the separate and underived character of the moral sentiments, and the distinction between the virtues of perfect and imperfect obligation. His lectures kindled the religious spirit among his students, and led some of them to devote themselves to missionary effort. In November 1828 he was transferred to the chair of theology in Edinburgh. He then introduced the practice of following the lecture with a viva voce examination on what had been delivered. He also introduced text-books, and came into stimulating contact with his people; perhaps no one has ever succeeded as he did by the use of these methods in communicating intellectual, moral and religious impulse to so many students.

These academic years were prolific also in a literature of various kinds. In 1826 he published a third volume of the Christian and Civic Economy of Large Towns, a continuation of work begun at St John’s, Glasgow. In 1832 he published a Political Economy, the chief purpose of which was to enforce the truth that the right economic condition of the masses is dependent on their right moral condition, that character is the parent of comfort, not vice versa. In 1833 appeared a treatise on The Adaptation of External Nature to the Moral and Intellectual Constitution of Man. In 1834 Dr Chalmers was elected fellow of the Royal Society of Edinburgh, and in the same year he became corresponding member of the Institute of France; in 1835 Oxford conferred on him the degree of D.C.L. In 1834 he became leader of the evangelical section of the Scottish Church in the General Assembly. He was appointed chairman of a committee for church extension, and in that capacity made a tour through a large part of Scotland, addressing presbyteries and holding public meetings. He also issued numerous appeals, with the result that in 1841, when he resigned his office as convener of the church extension committee, he was able to announce that in seven years upwards of £300,000 had been contributed, and 220 new churches had been built. His efforts to induce the Whig government to assist in this effort were unsuccessful.

In 1841 the movement which ended in the Disruption was rapidly culminating, and Dr Chalmers found himself at the head of the party which stood for the principle that “no minister shall be intruded into any parish contrary to the will of the congregation” (see Free Church of Scotland). Cases of conflict between the church and the civil power arose in Auchterarder, Dunkeld and Marnoch; and when the courts made it clear that the church, in their opinion, held its temporalities on condition of rendering such obedience as the courts required, the church appealed to the government for relief. In January 1843 the government put a final and peremptory negative on the church’s claims for spiritual independence. On the 18th of May 1843 470 clergymen withdrew from the general assembly and constituted themselves the Free Church of Scotland, with Dr Chalmers as moderator. He had prepared a sustentation fund scheme for the support of the seceding ministers, and this was at once put into successful operation. On the 30th of May 1847, immediately after his return from the House of Commons, where he had given evidence as to the refusal of sites for Free Churches by Scottish landowners, he was found dead in bed.

Dr Chalmers’ action throughout the Free Church controversy was so consistent in its application of Christian principle and so free from personal or party animus, that his writings are a valuable source for argument and illustration on the question of Establishment. “I have no veneration,” he said to the royal commissioners in St Andrews, before either the voluntary or the non-intrusive controversies had arisen, “for the Church of Scotland qua an establishment, but I have the utmost veneration for it qua an instrument of Christian good.” He was transparent in character, chivalrous, kindly, firm, eloquent and sagacious; his purity of motive and unselfishness commanded absolute confidence; he had originality and initiative in dealing with new and difficult circumstances, and great aptitude for business details.

During a life of incessant activity Chalmers scarcely ever allowed a day to pass without its modicum of composition; at the most unseasonable times, and in the most unlikely places, he would occupy himself with literary work. His writings occupy more than 30 volumes. He would have stood higher as an author had he written less, or had he indulged less in that practice of reiteration into which he was constantly betrayed by his anxiety to impress his ideas upon others. As a political economist he was the first to unfold the connexion that subsists between the degree of the fertility of the soil and the social condition of a community, the rapid manner in which capital is reproduced (see Mill’s Political Economy, i. 94), and the general doctrine of a limit to all the modes by which national wealth may accumulate. He was the first also to advance that argument in favour of religious establishments which meets upon its own ground the doctrine of Adam Smith, that religion like other things should be left to the operation of the natural law of supply and demand. In the department of natural theology and the Christian evidences he ably advocated that method of reconciling the Mosaic narrative with the indefinite antiquity of the globe which William Buckland (1784-1856) advanced in his Bridgewater Treatise, and which Dr Chalmers had previously communicated to him. His refutation of Hume’s objection to the truth of miracles is perhaps his intellectual chef-d’œuvre. The distinction between the laws and dispositions of matter, as between the ethics and objects of theology, he was the first to indicate and enforce, and he laid great emphasis on the superior authority as witnesses for the truth of Revelation of the Scriptural as compared with the Extra-Scriptural writers, and of the Christian as compared with the non-Christian testimonies. In his Institutes of Theology, no material modification is attempted on the doctrines of Calvinism, which he received with all simplicity of faith as revealed in the Divine word, and defended as in harmony with the most profound philosophy of human nature and of the Divine providence.

For biographical details see Dr W. Hanna’s Memoirs (Edinburgh, 4 vols., 1849-1852); there is a good short Life by Mrs Oliphant (1893).

(W. Ha.; D. Mn.)

CHALONER, SIR THOMAS (1521-1565), English statesman and poet, was the son of Roger Chaloner, mercer of London, a descendant of the Denbighshire Chaloners. No details are known of his youth except that he was educated at both Oxford and Cambridge. In 1540 he went, as secretary to Sir Henry Knyvett, to the court of Charles V., whom he accompanied in his expedition against Algiers in 1541, and was wrecked on the Barbary coast. In 1547 he joined in the expedition to Scotland, and was knighted, after the battle of Musselburgh, by the protector Somerset, whose patronage he enjoyed. In 1549 he was a witness against Dr Bonner, bishop of London; in 1551 against Stephen Gardiner, bishop of Winchester; in the spring of the latter year he was sent as a commissioner to Scotland, and again in March 1552. In 1553 he went with Sir Nicholas Wotton and Sir William Pickering on an embassy to France, but was recalled by Queen Mary on her accession. In spite of his Protestant views, Chaloner was still employed by the government, going to Scotland in 1555-1556, and providing carriages for troops in the war with France, 1557-1558. In 1558 he went as Elizabeth’s ambassador to the emperor Ferdinand at Cambrai, from July 1559 to February 1559/60 he was ambassador to King Philip at Brussels, and in 1561 he went in the same capacity to Spain. His letters are full of complaints of his treatment there, but it was not till 1564, when in failing health, that he was allowed to return home. He died at his house in Clerkenwell on the 14th of October 1565. He acquired during his years of service three estates, Guisborough in Yorkshire, Steeple Claydon in Buckinghamshire, and St Bees in Cumberland. He married (1) Joan, widow of Sir Thomas Leigh; and (2) Etheldreda, daughter of Edward Frodsham, of Elton, Cheshire, by whom he had one son, Sir Thomas Chaloner (1561-1615), the naturalist. Chaloner was the intimate of most of the learned men of his day, and with Lord Burghley he had a life-long friendship. Throughout his busy official life he occupied himself with literature, his Latin verses and his pastoral poems being much admired by his contemporaries. Chaloner’s “Howe the Lorde Mowbray ... was ... banyshed the Realme,” printed in the 1559 edition of William Baldwin’s Mirror for Magistrates (repr. in vol. ii. pt. 1 of Joseph Haslewood’s edition of 1815), has sometimes been attributed to Thomas Churchyard. His most important work, De Rep. Anglorum instauranda libri decem, written while he was in Spain, was first published by William Malim (1579, 3 pts.), with complimentary Latin verses in praise of the author by Burghley and others. Chaloner’s epigrams and epitaphs were also added to the volume, as well as In laudem Henrici octavi ... carmen Panegericum, first printed in 1560. Amongst his other works are The praise of folie, Moriae encomium ... by Erasmus.... Englished by Sir Thomas Chaloner, Knight (1549, ed. Janet E. Ashbee, 1901); A book of the Office of Servantes (1543), translated from Gilbert Cognatus; and An homilie of Saint John Chrysostome.... Englished by T.C. (1544).

See “The Chaloners, Lords of the Manor of St Bees,” by William Jackson, in Transactions of the Cumberland Assoc. for the Advancement of Literature and Science, pt. vi. pp. 47-74, 1880-1881.

CHÂLONS-SUR-MARNE, a town of north-eastern France, capital of the department of Marne, 107 m. E. of Paris on the main line of the Eastern railway to Nancy, and 25 m. S.S.E. of Reims. Pop. (1906) 22,424. Châlons is situated in a wide level plain principally on the right bank of the Marne, its suburb of Marne, which contains the railwaystations of the Eastern and Est-État railways, lying on the left bank. The town proper is bordered on the west by the lateral canal of the Marne, across which lies a strip of ground separating it from the river itself. Châlons is traversed by branches of the canal and by small streams, and its streets are for the most part narrow and irregular, but it is surrounded by ample avenues and promenades, the park known as the Jard, in the south-western quarter, being especially attractive. Huge barracks lie to the north and east. There are several interesting churches in the town. The cathedral of St Étienne dates chiefly from the 13th century, but its west façade is in the classical style and belongs to the 17th century. There are stained-glass windows of the 13th century in the north transept. Notre-Dame, of the 12th and 13th centuries, is conspicuous for its four Romanesque towers, two flanking the apse; the other two, surmounted by tall lead spires, flanking the principal façade. The churches of St. Alpin, St Jean and St Loup date from various periods between the 11th and the 17th centuries. The hôtel-de-ville (1771), facing which stands a monument to President Carnot; the prefecture (1750-1764), once the residence of the intendants of Champagne; the college, once a Jesuit establishment; and a training college which occupies the Augustinian abbey of Toussaints (16th and 17th centuries), are noteworthy civil buildings. The houses of Châlons are generally ill-built of timber and plaster, or rough-cast, but some old mansions, dating from the 15th to the 16th centuries, remain. The church of Ste Pudentienne, on the left bank of the river, is a well-known place of pilgrimage. The town is the seat of a bishop and a prefect, and headquarters of the VI. army corps; it has tribunals of first instance and of commerce, a chamber of commerce, a board of trade-arbitrators, a museum, a library, training colleges, a higher ecclesiastical seminary, a communal college and an important technical school. The principal industry is brewing, which is carried on in the suburb of Marne. Galleries of immense length, hewn in a limestone hill and served by lines of railway, are used as store-houses for beer. The preparation of champagne, the manufacture of boots and shoes, brushes, wire-goods and wall-paper also occupy many hands. There is trade in cereals.

Châlons-sur-Marne occupies the site of the chief town of the Catalauni, and some portion of the plains which lie between it and Troyes was the scene of the defeat of Attila in the conflict of 451. In the 10th and following centuries it attained great prosperity as a kind of independent state under the supremacy of its bishops, who were ecclesiastical peers of France. In 1214 the militia of Châlons served at the battle of Bouvines; and in the 15th century the citizens maintained their honour by twice (1430 and 1434) repulsing the English from their walls. In the 16th century the town sided with Henry IV., king of France, who in 1589 transferred thither the parlement of Paris, which shortly afterwards burnt the bulls of Gregory XIV. and Clement VIII. In 1856 Napoleon III. established a large camp, known as the Camp of Châlons, about 16 m. north of the town by the railway to Reims. It was situated in the immediate neighbourhood of Grand Mourmelon and Petit Mourmelon, and occupied an area of nearly 30,000 acres. The “Army of Châlons,” formed by Marshal MacMahon in the camp after the first reverses of the French in 1870, marched thence to the Meuse, was surrounded by the Germans at Sedan, and forced to capitulate. The camp is still a training-centre for troops.

About 5 m. E. of Châlons is L’Epine, where there is a beautiful pilgrimage church (15th and 16th centuries, with modern restoration) with a richly-sculptured portal. In the interior there is a fine choir-screen, an organ of the 16th century, and an ancient and much-venerated statue of the Virgin.

CHALON-SUR-SAÔNE, a town of east-central France, capital of an arrondissement in the department of Saône-et-Loire, 81 m. N. of Lyons by the Paris-Lyon railway. Pop. (1906) 26,538. It is a well-built town, with fine quays, situated in an extensive plain on the right bank of the Saône at its junction with the Canal du Centre. A handsome stone bridge of the 15th century, decorated in the 18th century with obelisks, connects it with the suburb of St Laurent on an island in the river. The principal building is the church of St Vincent, once the cathedral. It dates mainly from the 12th to the 15th centuries, but the façade is modern and unpleasing. The old bishop’s palace is a building of the 15th century. The church of St Pierre, with two lofty steeples, dates from the late 17th century. Chalon preserves remains of its ancient ramparts and a number of old houses. The administrative buildings are modern. An obelisk was erected in 1730 to commemorate the opening of the canal. There is a statue of J.N. Niepce, a native of the town. Chalon is the seat of a sub-prefect and a court of assizes, and there are tribunals of first instance and commerce, a branch of the Bank of France, a chamber of commerce, communal colleges for boys and girls, a school of drawing, a public library and a museum. Chalon ranks next to Le Creusot among the manufacturing towns of Burgundy; its position at the junction of the Canal du Centre and the Saône, and as a railway centre for Lyons, Paris, Dôle, Lons-le-Saunier and Roanne, brings it a large transit trade. The founding and working of copper and iron is its main industry; the large engineering works of Petit-Creusot, a branch of those of Le Creusot, construct bridges, tug-boats and torpedo-boats; distilleries, glass-works, chemical works, straw-hat manufactories, oil-works, tile-works and sugar refineries also occupy many hands. Wine, grain, iron, leather and timber are among the many products for which the town is an entrepôt. About 2 m. east of Chalon is St Marcel (named after the saint who in the 2nd century preached Christianity at Chalon), which has a church of the 12th century, once belonging to a famous abbey.

Chalon-sur-Saône is identified with the ancient Cabillonum, originally an important town of the Aedui. It was chosen in the 6th century by Gontram, king of Burgundy, as his capital; and it continued till the 10th to pay for its importance by being frequently sacked. The bishopric, founded in the 4th century, was suppressed at the Revolution. In feudal times Chalon was the capital of a countship. In 1237 it was given in exchange for other fiefs in the Jura by Jean le Sage, whose descendants nevertheless retained the title. Hugh IV., duke of Burgundy, the other party to the exchange, gave the citizens a communal charter in 1256. In its modern history the most important event was the resistance offered to a division of the Austrian army in 1814.

CHALUKYA, the name of an Indian dynasty which ruled in the Deccan from A.D. 550 to 750, and again from 973 to 1190. The Chalukyas themselves claimed to be Rajputs from the north who imposed their rule on the Dravidian inhabitants of the Deccan tableland, and there is some evidence for connecting them with the Chapas, a branch of the foreign Gurjaras. The dynasty was founded by a chief named Pulakesin I., who mastered the town of Vatapi (now Badami, in the Bijapur district) about 550. His sons extended their principality east and west; but the founder of the Chalukya greatness was his grandson Pulakesin II., who succeeded in 608 and proceeded to extend his rule at the expense of his neighbours. In 609 he established as his viceroy in Vengi his brother Kubja Vishnuvardhana, who in 615 declared his independence and established the dynasty of Eastern Chalukyas, which lasted till 1070. In 620 Pulakesin defeated Harsha (q.v.), the powerful overlord of northern India, and established the Nerbudda as the boundary between the South and North. He also defeated in turn the Chola, Pandya and Kerala kings, and by 630 was beyond dispute the most powerful sovereign in the Deccan. In 642, however, his capital was taken and he himself killed by the Pallava king Narasimhavarman. In 655 the Chalukya power was restored by Pulakesin’s son Vikramaditya I.; but the struggle with the Pallavas continued until, in 740, Vikramaditya II. destroyed the Pallava capital. In 750 Vikramaditya’s son, Kirtivarman Chalukya, was overthrown by the Rashtrakutas.

In 973, Taila or Tailapa II. (d. 995), a scion of the royal Chalukya race, succeeded in overthrowing the Rashtrakuta king Kakka II., and in recovering all the ancient territory of the Chalukyas with the exception of Gujarat. He was the founder of the dynasty known as the Chalukyas of Kalyani. About A.D. 1000 a formidable invasion by the Chola king Rajaraja the Great was defeated, and in 1052 Somesvara I., or Ahamavalla (d. 1068), the founder of Kalyani, defeated and slew the Chola Rajadhiraja. The reign of Vikramaditya VI., or Vikramanka, which lasted from 1076 to 1126, formed another period of Chalukya greatness. Vikramanka’s exploits against the Hoysala kings and others, celebrated by the poet Bilhana, were held to justify him in establishing a new era dating from his accession. With his death, however, the Chalukya power began to decline. In 1156 the commander-in-chief Bijjala (or Vijjana) Kalachurya revolted, and he and his sons held the kingdom till 1183. In this year Somesvara IV. Chalukya recovered part of his patrimony, only to succumb, about 1190, to the Yadavas of Devagiri and the Hoysalas of Dorasamudra. Henceforth the Chalukya rajas ranked only as petty chiefs.

See J.F. Fleet, Dynasties of the Kanarese Districts; Prof. R.G. Bhandarker, “Early History of the Deccan,” in the Bombay Gazetteer (1896), vol. i. part ii.; Vincent A. Smith, Early Hist. of India (Oxford, 1908), pp. 382 ff.

CHALYBÄUS, HEINRICH MORITZ (1796-1862), German philosopher, was born at Pfaffroda in Saxony. For some years he taught at Dresden, and won a high reputation by his lectures on the history of philosophy in Germany. In 1839 he became professor in Kiel University, where, with the exception of one brief interval, when he was expelled with several colleagues because of his German sympathies, he remained till his death. His first published work, Historische Entwickelung der spekulativen Philosophic von Kant bis Hegel (1837, 5th ed. 1860), which still ranks among the best expositions of modern German thought, has been twice translated into English, by A. Tulk (London, 1854), and by A. Edersheim (Edinburgh, 1854). His chief works are Entwurf eines Systems der Wissenschaftslehre (Kiel, 1846) and System der spekulativen Ethik (2 vols., 1850). He opposed both the extreme realism of Herbart and what he regarded as the one-sided idealism of Hegel, and endeavoured to find a mean between them, to discover the ideal or formal principle which unfolds itself in the real or material world presented to it. His Wissenschaftslehre, accordingly, divides itself into (1) Principlehre, or theory of the one principle; (2) Vermittelungslehre, or theory of the means by which this principle realizes itself; and (3) Teleologie. The most noticeable point is the position assigned by Chalybäus to the “World Ether,” which is defined as the infinite in time and space, and which, he thinks, must be posited as necessarily coexisting with the Infinite Spirit or God. The fundamental principle of the System der Ethik is carried out with great strength of thought, and with an unusually complete command of ethical material.

See J.E. Erdmann, Grundriss der Gesch. d. Philos. ii. 781-786; K. Prantl, in Allgem. deutsch. Biog.

Crystal of Chalybite.

CHALYBITE, a mineral species consisting of iron carbonate (FeCO3) and forming an important ore of iron. It was early known as spathose iron, spathic iron or steel ore. F.S. Beudant in 1832 gave the name siderose (from σίδηρος, iron), which was modified by W. Haidinger in 1845 to siderite. Chalybite (from χάλυψ, χάλυβος, Lat. chalybs, steel) is of slightly later date, having been given by E.F. Glocker in 1847. The name siderite is in common use, but it is open to objection since it had earlier been applied to several other species, and is also now used as a group name for meteoric irons. Chalybite crystallizes in the rhombohedral system and is isomorphous with calcite; like this it possesses perfect cleavages parallel to the faces of the primitive rhombohedron, the angles between which are 73° 0′. Crystals are usually rhombohedral in habit, and the primitive rhombohedron r{100} is a common form, the faces being often curved as represented in the figure. Acute rhombohedra in combination with the basal pinacoid are also frequent, giving crystals of octahedral aspect. The mineral often occurs in cleavable masses with a coarse or fine granular texture; also in botryoidal or globular (sphaerosiderite) and oolitic forms. When compact and mixed with much clay and sand it constitutes the well-known clay ironstone. Chalybite is usually yellowish-grey or brown in colour; it is translucent and has a vitreous lustre. Hardness 3½; sp. gr. 3.8. The double refraction (ω − ε = 0.241) is stronger than that of calcite. When pure it contains 48.2% of iron, but this is often partly replaced isomorphously by manganese, magnesium or calcium: the varieties known as oligon-spar or oligonite, sideroplesite and siderodote contain these elements respectively in large amount. These varieties form a passage to ankerite (q.v.) and mesitite, and all are referred to loosely as brown-spar.

Chalybite is a common gangue mineral in metalliferous veins, and well-crystallized specimens are found with ores of copper, lead, tin, &c., in Cornwall, the Harz, Saxony and many other places. It also occurs alone as large masses in veins and beds in rocks of various kinds. The clay ironstone so extensively worked as an ore of iron occurs as nodules and beds in the Coal Measures of England and the United States, and the oolitic iron ore of the Cleveland district in Yorkshire forms beds in the Lias. The mineral is occasionally found as concretionary masses (sphaerosiderite) in cavities in basic igneous rocks such as dolerite.

(L. J. S.)

CHAMBA, a native state of India, within the Punjab, amid the Himalayas, and lying on the southern border of Kashmir. It has an area of 3216 sq. m. Pop. (1901) 127,834. The sanatorium of Dalhousie, though within the state, is attached to the district of Gurdaspur. Chamba is entirely mountainous; in the east and north, and in the centre, are snowy ranges. The valleys in the west and south are fertile. The chief rivers are the Chandra and Ravi. The country is much in favour with sportsmen. The principal crops are rice, maize and millet. Mineral ores of various kinds are known, but unworked. Trade is chiefly in forest produce. The capital of the state is Chamba (pop. 6000), situated above the gorge of the Ravi. External communications are entirely by road. The state was founded in the 6th century, and, though sometimes nominally subject to Kashmir and afterwards tributary to the Mogul empire, always practically maintained its independence. Its chronicles are preserved in a series of inscriptions, mostly engraved on copper. It first came under British influence in 1846, when it was declared independent of Kashmir. The line of the rajas of Chamba was founded in the 6th century A.D. by Marut, of an ancient family of Rajputs. In 1904 Bhuri Singh, K.C.S.I., C.I.E., an enlightened and capable ruler, succeeded.

CHAMBAL, a river of India, one of the principal tributaries of the Jumna. Rising amid the summits of the Vindhya mountains in Malwa, it flows north, and after being joined by the Chambla and Sipra, passes through the gorges of the Mokandarra hills. After receiving the waters of the Kali-Sind, Parbati and Banas, its principal confluents, the Chambal becomes a great river, enters the British district of Etawah, and joins the Jumna 40 m. below Etawah town, its total length being 650 m.

CHAMBERLAIN, JOSEPH (1836- ), British statesman, third son of Joseph Chamberlain, master of the Cordwainers’ Company, was born at Camberwell Grove, London, on the 8th of July 1836. His father was a well-to-do man of business, a Unitarian in religion and a Liberal in politics. Young Chamberlain was educated at Canonbury from 1845 to 1850, and at University College school, London, from 1850 to 1852. After two years in his father’s office in London, he was sent to Birmingham to join his cousin Joseph Nettlefold in a screw business in which his father had an interest; and by degrees, largely owing to his own intelligent management, this business became very successful. Nettlefold & Chamberlain employed new methods of attracting customers, and judiciously amalgamated rival firms with their own so as to reduce competition, with the result that in 1874, after twenty-two years of commercial life, Mr Chamberlain was able to retire with an ample fortune. Meanwhile he had in 1861 married his first wife, Miss Harriet Kenrick (she died in 1863), and had gradually come to take an increasingly important part in the municipal and political life of Birmingham. He was a constant speaker at the Birmingham and Edgbaston Debating Society; and when in 1868 the Birmingham Liberal Association was reorganized, he became one of its leading members. In 1869 he was elected chairman of the executive council of the new National Education League, the outcome of Mr George Dixon’s movement for promoting the education of the children of the lower classes by paying their school fees, and agitating for more accommodation and a better national system. In the same year he was elected a member of the town council, and married his second wife—a cousin of his first—Miss Florence Kenrick (d. 1875).

In 1870 he was elected a member of the first school board for Birmingham; and for the next six years, and especially after 1873, when he became leader of a majority and chairman, he actively championed the Nonconformist opposition to denominationalism. He was then regarded as a Republican—the term signifying rather that he held advanced Radical opinions, which were construed by average men in the light of the current political developments in France, than that he really favoured Republican institutions. His programme was “free Church, free land, free schools, free labour.” At the general election of 1874 he stood as a parliamentary candidate for Sheffield, but without success. Between 1869 and 1873 he was a prominent advocate in the Birmingham town council of the gospel of municipal reform preached by Mr Dawson, Dr Dale and Mr Bunce (of the Birmingham. Post); and in 1873 his party obtained a majority, and he was elected mayor, an office he retained until June 1876. As mayor he had to receive the prince and princess of Wales on their visit in June 1874, an occasion which excited some curiosity because of his reputation as a Republican; but those who looked for an exhibition of bad taste were disappointed, and the behaviour of the Radical mayor satisfied the requirements alike of The Times and of Punch.

The period of his mayoralty was one of historic importance in the growth of modern Birmingham. New municipal buildings were erected, Highgate Park was opened as a place of recreation, the free library and art gallery were developed. But the great work carried through by Mr Chamberlain for Birmingham was the municipalization of the supply of gas and water, and the improvement scheme by which slums were cleared away and forty acres laid out in new streets and open spaces. The prosperity of modern Birmingham dates from 1875 and 1876, when these admirably administered reforms were initiated, and by his share in them Mr Chamberlain became not only one of its most popular citizens but also a man of mark outside. An orator of a business-like, straightforward type, cool and hard-hitting, his spare figure, incisive features and single eye-glass soon made him a favourite subject for the caricaturist; and in later life his aggressive personality, and the peculiarly irritating effect it had on his opponents, made his actions and speeches the object of more controversy than was the lot of any other politician of his time. His hobby for orchid-growing at his house “Highbury” near Birmingham also became famous. In private life his loyalty to his friends, and his “genius for friendship” (as John Morley said) made a curious contrast to his capacity for arousing the bitterest political hostility. It may be added here that the interest taken by him in Birmingham remained undiminished during his life, and he was largely instrumental in starting the Birmingham University (1900), of which he became chancellor. His connexion with Birmingham University was indeed peculiarly appropriate to his character as a man of business; but in spite of his representing a departure among men of the front rank in politics from the “Eton and Oxford” type, his general culture sometimes surprised those who did not know him. In later life Oxford and Cambridge gave him their doctors’ degrees; and in 1897 he was made lord rector of Glasgow University (delivering an address on “Patriotism” at his installation).

In 1876 Mr Dixon resigned his seat in parliament, and Mr Chamberlain was returned for Birmingham in his place unopposed, as John Bright’s colleague. He made his maiden speech in the House of Commons on the 4th of August 1876, on Lord Sandon’s Education Bill. At this period, too, he paid much attention to the question of licensing reform, and in 1876 he examined the Gothenburg system in Sweden, and advocated a solution of the problem in England on similar lines. During 1877 the new federation of Liberal Associations which became known as the “Caucus” was started under Mr Chamberlain’s influence in Birmingham—its secretary, Mr Schnadhorst, quickly making himself felt as a wire-puller of exceptional ability; and the new organization had a remarkable effect in putting life into the Liberal party, which since Mr Gladstone’s retirement in 1874 had been much in need of a stimulus. When the general election came in 1880, Mr Schnadhorst’s powers were demonstrated in the successes won under his auspices. The Liberal party numbered 349, against 243 Conservatives and 60 Irish Nationalists; and the Radical section of the Liberal party, led by Mr Chamberlain and Sir Charles Dilke, was recognized by Mr Gladstone by his inclusion of the former in his cabinet as president of the Board of Trade, and the appointment of the latter as under secretary for foreign affairs. In his new capacity Mr Chamberlain was responsible for carrying such important measures as the Bankruptcy Act 1883, and the Patents Act. Another bill which he had much at heart, on merchant shipping, had to be abandoned, and a royal commission substituted, but the subsequent legislation in 1888-1894 owed much to his efforts. The Franchise Act of 1884 was also one in which he took a leading part as a champion of the opinions of the labouring class. At this time he took the current advanced Radical views of both Irish and foreign policy, hating “coercion,” disliking the occupation of Egypt, and prominently defending the Transvaal settlement after Majuba. Both before and after the defeat of Mr Gladstone’s government on the Budget in June 1885, he associated himself with what was known as the “Unauthorized Programme,” i.e. free education, small holdings, graduated taxation and local government. In June 1885 he made a speech at Birmingham, treating the reforms just mentioned as the “ransom” that property must pay to society for the security it enjoys—for which Lord Iddesleigh called him “Jack Cade”; and he continually urged the Liberal party to take up these Radical measures. At the general election of November 1885 Mr Chamberlain was returned for West Birmingham. The Liberal strength generally was, however, reduced to 335 members, though the Radical section held their own; and the Irish vote became necessary to Mr Gladstone if he was to command a majority. In December it was stated that Mr Gladstone intended to propose Home Rule for Ireland, and in January Lord Salisbury’s ministry was defeated on the Address, on an amendment moved by Mr Chamberlain’s Birmingham henchman, Mr Jesse Collings (b. 1831), embodying the “three acres and a cow” of the Radical programme. Unlike Lord Hartington (afterwards duke of Devonshire) and other Liberals, who declined to join Mr Gladstone in view of the altered attitude he was adopting towards Ireland, Mr Chamberlain entered the cabinet as president of the Local Government Board (with Mr Jesse Collings as parliamentary secretary), but on the 15th of March 1886 he resigned, explaining in the House of Commons (8th April) that, while he had always been in favour of the largest possible extension of local government to Ireland consistently with the integrity of the empire and the supremacy of parliament, and had therefore joined Mr Gladstone when he believed that this was what was intended, he was unable to consider that the scheme communicated by Mr Gladstone to his colleagues maintained those limitations. At the same time he was not irreconcilable, and he invited Mr Gladstone even then to modify his bill so as to remove the objections made to it. This indecisive attitude did not last long, and the split in the party rapidly widened. At Birmingham Mr Chamberlain was supported by the “Two Thousand,” but deserted by the “Caucus” and Mr Schnadhorst. In May the Radicals who followed Mr Bright and Mr Chamberlain, and the Whigs who took their cue from Lord Hartington, decided to vote against the second reading of the Home Rule Bill, instead of allowing it to be taken and then pressing for modifications in committee, and on 7th June the bill was defeated by 343 to 313, 94 Liberal Unionists—as they were generally called—voting against the government. Mr Chamberlain was the object of the bitterest attacks from the Gladstonians for his share in this result; he was stigmatized as “Judas,” and open war was proclaimed by the Home Rulers against the “dissentient Liberals”—the description used by Mr Gladstone. The general election, however, returned to parliament 316 Conservatives, 78 Liberal Unionists, and only 276 Gladstonians and Nationalists, Birmingham returning seven Unionist members. When the House met in August, it was decided by the Liberal Unionists, under Lord Hartington’s leadership, that their policy henceforth was essentially to combine with the Tories to keep Mr Gladstone out. The old Liberal feeling still prevailing among them was too strong, however, for their leaders to take office in a coalition ministry. It was enough for them to be able to tie down the Conservative government to such measures as were not offensive to Liberal Unionist principles. It still seemed possible, moreover, that the Gladstonians might be brought to modify their Home Rule proposals, and in January 1887 a Round Table conference (suggested by Mr Chamberlain) was held between Mr Chamberlain, Sir G. Trevelyan, Sir William Harcourt, Mr Morley and Lord Herschell. But no rapprochement was effected, and reconciliation became daily more and more difficult. The influence of Liberal Unionist views upon the domestic legislation of the government was steadily bringing about a more complete union in the Unionist party, and destroying the old lines of political cleavage. Before 1892 Mr Chamberlain had the satisfaction of seeing Lord Salisbury’s ministry pass such important acts, from a progressive point of view, as those dealing with Coal Mines Regulation, Allotments, County Councils, Housing of the Working Classes, Free Education and Agricultural Holdings, besides Irish legislation like the Ashbourne Act, the Land Act of 1891, and the Light Railways and Congested Districts Acts. In October 1887 Mr Chamberlain, Sir L. Sackville West and Sir Charles Tupper were selected by the government as British plenipotentiaries to discuss with the United States the Canadian fisheries dispute, and a treaty was arranged by them at Washington on the 15th of February 1888. The Senate refused to ratify it; but a protocol provided for a modus vivendi pending ratification, giving American fishing vessels similar advantages to those contemplated in the treaty; and on the whole Mr Chamberlain’s mission to America was accepted as a successful one in maintaining satisfactory relations with the United States. He returned to England in March 1888, and was presented with the freedom of the borough of Birmingham. The visit also resulted, in November 1888, in his marriage with his third wife, Miss Endicott, daughter of the United States secretary of war in President Cleveland’s first administration.