pressure on Sherman. The Army of the Cumberland was, after all, to strike the decisive blow. About 3.30 p.m. the centre advanced on the Confederate’s trenches at the foot of Missionary Ridge. These were carried at the first rush, and the troops were ordered to lie down and await orders. Then occurred one of the most dramatic episodes of the war. Suddenly, and without orders either from Grant or the officers at the front, the whole line of the Army of the Cumberland rose and rushed up the ridge. Two successive lines of entrenchments were carried at once. In a short time the crest was stormed, and after a last attempt at resistance the enemy’s centre fled in the wildest confusion. The pursuit was pressed home by the divisional generals, notably by Sheridan. Hooker now advanced in earnest on Rossville, and by nightfall the whole Confederate army, except the troops on Tunnel Hill, was retreating in disorder. These too were withdrawn in the night, and the victory of the Federals was complete. Bragg lost 8684 men killed, wounded and prisoners out of perhaps 34,000 men engaged; Grant, with 60,000 men, lost about 6000.
CHATTEL (for derivation see Cattle), a term used in English law as equivalent to “personal property,” that is, property which, on the death of the owner, devolves on his executor or administrator to be distributed (unless disposed of by will) among the next of kin according to the Statutes of Distributions. Chattels are divided into chattels real and chattels personal. Chattels real are those interests in land for which no “real action” (see Action) lies; estates which are less than freehold (estates for years, at will, or by sufferance) are chattels real. Chattels personal are such things as belong immediately to the person of the owner, and for which, if they are injuriously withheld from him, he has no remedy other than by a personal action. Chattels personal are divided into choses in possession and choses in action (see Chose).
A chattel mortgage, in United States law, is a transfer of personal property as security for a debt or obligation in such form that the title to the property will pass to the mortgagee upon the failure of the mortgagor to comply with the terms of the contract. At common law a chattel mortgage might be made without writing, and was valid as between the parties, and even as against third parties if accompanied by possession in the mortgagee, but in most states of the Union legislation now requires a chattel mortgage to be in writing and duly recorded in order to be valid against third parties. At common law a mortgage can be given only of chattels actually in existence and belonging to the mortgagor, though if he acquired title afterwards the mortgage would be good as between the parties, but not as against subsequent purchasers or creditors. In equity, on the other hand, a chattel mortgage, though not good as a conveyance, is valid as an executory agreement.
Goods and chattels is a phrase which, in its widest signification, includes any property other than freehold. The two words, however, have come to be synonymous, and the expression, now practically confined to wills, means merely things movable in possession.
CHATTERIS, a market town in the Wisbech parliamentary division of Cambridgeshire, England, 25½ m. N. by W. of Cambridge by the Great Eastern railway. Pop. of urban district (1901) 4711. It lies in the midst of the flat Fen country. The church of St Peter is principally Decorated; and there are fragments of a Benedictine convent founded in the 10th century and rebuilt after fire in the first half of the 14th. The town has breweries, and engineering and rope-making works. To the north runs the great Forty-foot Drain, also called Vermuyden’s, after the Dutch engineer whose name is associated with the fen drainage works of the middle of the 17th century.
CHATTERJI, BANKIM CHANDRA [Bankimachandra Chattāradh-yāya] (1838–1894), Indian novelist, was born in the district of the Twenty-four Parganas in Bengal on the 27th of June 1838, and was by caste a Brahman. He was educated at the Hugli College, at the Presidency College in Calcutta, and at Calcutta University, where he was the first to take the degree of B.A. (1858). He entered the Indian civil service, and served as deputy magistrate in various districts of Bengal, his official services being recognized, on his retirement in 1891, by the title of rai bahadur and the C.I.E. He died on the 8th of April 1894.
Bankim Chandra was beyond question the greatest novelist of India during the 19th century, whether judged by the amount and quality of his writings, or by the influence which they have continued to exercise. His education had brought him into touch with the works of the great European romance writers, notably Sir Walter Scott, and he created in India a school of fiction on the European model. His first historical novel, the Durges-Nandini or Chief’s Daughter, modelled on Scott, made a great sensation in Bengal; and the Kapala-Kundala and Mrinalini, which followed it, established his fame as a writer whose creative imagination and power of delineation had never been surpassed in India. In 1872 he brought out his first social novel, the Biska-Brikkha or Poison Tree, which was followed by others in rapid succession. It is impossible to exaggerate the effect they produced; for over twenty years Bankim Chandra’s novels were eagerly read by the educated public of Bengal, including the Hindu ladies in the zenanas; and though numerous works of fiction are now produced year by year in every province of India, his influence has increased rather than diminished. Of all his works, however, by far the most important from its astonishing political consequences was the Ananda Math, which was published in 1882, about the time of the agitation arising out of the Ilbert Bill. The story deals with the Sannyasi (i.e. fakir or hermit) rebellion of 1772 near Purmea, Tirhut and Dinapur, and its culminating episode is a crushing victory won by the rebels over the united British and Mussulman forces, a success which was not, however, followed up, owing to the advice of a mysterious “physician” who, speaking as a divinely-inspired prophet, advises Satyananda, the leader of “the children of the Mother,” to abandon further resistance, since a temporary submission to British rule is a necessity; for Hinduism has become too speculative and unpractical, and the mission of the English in India is to teach Hindus how to reconcile theory and speculation with the facts of science. The general moral of the Ananda Math, then, is that British rule and British education are to be accepted as the only alternative to Mussulman oppression, a moral which Bankim Chandra developed also in his Dharmatattwa, an elaborate religious treatise in which he explained his views as to the changes necessary in the moral and religious condition of his fellow-countrymen before they could hope to compete on equal terms with the British and Mahommedans. But though the Ananda Math is in form an apology for the loyal acceptance of British rule, it is none the less inspired by the ideal of the restoration, sooner or later, of a Hindu kingdom in India. This is especially evident in the occasional verses in the book, of which the Bande Mataram is the most famous.
As to the exact significance of this poem a considerable controversy has raged. Bande Mataram is the Sanskrit for “Hail to thee, Mother!” or more literally “I reverence thee, Mother!”, and according to Dr G. A. Grierson (The Times, Sept. 12, 1906) it can have no other possible meaning than an invocation of one of the “mother” goddesses of Hinduism, in his opinion Kali “the goddess of death and destruction.” Sir Henry Cotton, on the other hand (ib. Sept. 13, 1906), sees in it merely an invocation of the “mother-land” Bengal, and quotes in support of this view the free translation of the poem by the late W. H. Lee, a proof which, it may be at once said, is far from convincing. But though, as Dr Grierson points out, the idea of a “mother-land” is wholly alien to Hindu ideas, it is quite possible that Bankim Chandra may have assimilated it with his European culture, and the true explanation is probably that given by Mr J. D. Anderson in The Times of September 24, 1906. He points out that in the 11th chapter of the 1st book of the Ananda Math the Sannyasi rebels are represented as having erected, in addition to the image of Kali, “the Mother who Has Been,” a white marble statue of “the Mother that Shall Be,” which “is apparently a representation of the mother-land.