Chapter 19

Geology.â€”The geological observations on Celebes are too scattered to reveal its structure. The greater part of the island seems to be formed of gneiss and other crystalline rocks. These are overlaid by conglomerates, limestones and clay slates of very doubtful age, the most interesting being a radiolarian clay which occurs on the south side of the Matinang Mountains, at the north end of Lake Posso, &c.; it may correspond with the radiolarian cherts of Borneo. Tertiary beds are found, especially near the coast. The Eocene includes a series of sandstones and marls with lignite, and these are overlaid by nummulite limestones. The Miocene contains anOrbitoideslimestone. Intrusive and volcanic rocks of great variety and of various ages occur. Peridotite and gabbro form much of the eastern peninsula (Banggai). Leucite and nepheline rocks have been found in various parts of the island, especially in the south-west. In Minahassa, at the northern extremity, there is a large area of tuffs and agglomerates consisting chiefly of augite andesite, and in this area there are many recent volcanic cones. Eruptions still take place at intervals, but the volcanoes for the most part seem to have reached the solfataric stage.

Climate.â€”The climate of the island, everywhere accessible to the influence of the sea, is maritime-tropical, the temperature ranging generally between 77Â° and 80Â° F., the extremes being about 90Â° and 70Â° F., only on the higher mountains falling during the night to 54Â° or 55Â° F. The rainfall in the northern peninsula (north of the equator) differs from that of the southern; the former has rains (not caused by the monsoon), and of smaller amount, 102 in. annually; the latter has a greater rainfall, 157 in., brought by the north-western monsoon, and of which the west coast receives a much larger share than the east.

Fauna and Flora.â€”In spite of its situation in the centre of the archipelago, Celebes possesses a fauna of a very distinctive kind. The number of species is small, but in many cases they are peculiar to the island. Of land birds, for example, about 160 species are known, and of these not less than about 90 are peculiar, the majority of the remainder being Asiatic in distinction from Australian. Mammals are few in species, but remarkable, especiallyMacacus niger, an ape found nowhere else but in Bachian;Anoa depressicornis, a small ox-like quadruped which inhabits the mountainous districts; and the babirusa or pig-deer of the Malays. Some of the animals are probably descendants of specimens introduced by man; others are allied in species, but not identical, with mammals of Java and Borneo; others again, including the three just mentioned, are wholly or practically confined to Celebes. There are no large beasts of prey, and neither the elephant, the rhinoceros nor the tapir is represented. Wild-buffaloes, swine and goats are pretty common; and most of the usual domestic animals are kept. The horses are in high repute in the archipelago; formerly about 700 were yearly exported to Java, but the supply has considerably diminished.

The same peculiarity of species holds in regard to the insects of the Celebes (so far as they are known) as to the mammals and birds. Out of 118 species of butterflies, belonging to four important classes, no fewer than 86 are peculiar; while among the rose-chafers orCetoniinaethe same is the case in 19 out of 30. Equally remarkable with this presence of peculiar species is the absence of many kinds that are common in the rest of the archipelago; and these facts have been considered to indicate connexion with a larger land-mass at a very distant geological epoch, and the subsequent continuous isolation of Celebes. This view, however, has been controverted. It is held that in the Miocene and Pliocene periods there were land connexions with the Philippines, Java and the Moluccas, and through the last with Australasian lands to the east and south-east. Migration of species took place along these lines in both directions. Those immigrants which remained in what is now Celebes may have developed new species. Moreover, while Celebes has species which are peculiar to itself and one other of the islands just mentioned, it has none which it shares exclusively with Borneo, and thus the importance of the Macassar Strait as a biological division is indicated.

Vegetation is extremely rich; but there are fewer large trees than in the other islands of the archipelago. Of plants thatfurnish food for man the most important are rice, maize and millet, coffee, the coco-nut tree, sago-palm, the obi or native potato, the bread-fruit and the tamarind; with lemons, oranges, mangosteens, wild-plums, Spanish pepper, beans, melons and sugar-cane. The shaddock is to be found only in the lower plains. Indigo, cotton and tobacco are grown; the bamboo and the ratan-palm are common in the woods; and among the larger trees are sandal-wood, ebony, sapan and teak. The palm,Arenga saccharifera, furnishesgemutifibres for ropes; its juice is manufactured into sugar and a beverage called sagueir; and intoxicating drinks are prepared from several other palms.

Products.â€”As in natural vegetation and fauna, so in cultivated products, Celebes, apart from its peculiarities, presents the transitional link between the Asiatic and the Australian regions of the Malayan province. For example, rice is produced here in smaller quantity and of inferior quality to that in the western part of the archipelago, but superior to that in the eastern section, where sago and sorghum form the staple articles of food. The products of the forests supply about half the total exports. The fisheries include trepang, turtle and pearl oysters. Gold is worked under European direction in the district of Gorontalo, but with only partial success; the search for coal in the southern peninsula has yielded no satisfactory results; tin, iron and copper, found in the eastern peninsula and elsewhere, are utilized only for native industries.

Natives.â€”The native population of the island is all of Malayan stock. The three most important peoples are the Bugis (q.v.) the Macassars and the Mandars. The medley of other Malayan tribes, of a more or less savage type, living in the island, are known under the collective name of Alfuros (q.v.). The Macassars are well-built and muscular, and have in general a dark-brown complexion, a broad and expressive face, black and sparkling eyes, a high forehead, a flattish nose, a large mouth and long black soft hair. The women are sprightly, clever and amiable. The men are brave and not treacherous, but ambitious, jealous and extremely revengeful. Drunkenness is rare, but they are passionate, and running amuck is frequent among them. In all sorts of bodily exercises, as swinging, wrestling, dancing, riding and hunting, they take great pleasure. Though they call themselves Mahommedans, their religion is largely mingled with pagan superstitions; they worship animals, and a certain divinity called Karaeng LovÃ©, who has power over their fortune and health. Except where Dutch influence has made itself felt, little attention has been paid by the native races to agriculture; and their manufacturing industries are few and limited. The weaving of cotton cloth is principally carried on by women; and the process, at least for the finer description, is tedious in the extreme. The houses are built of wood and bamboo; and as the use of diagonal struts is not practised, the walls soon lean over from the force of the winds. The Macassar language, which belongs to the Malayo-Javanese group, is spoken in many parts of the southern peninsula; but it has a much smaller area than the Buginese, which is the language of Boni. It is deficient in generalizations; thus, for example, it has words for the idea of carrying in the hand, carrying on the head, carrying on the shoulder, and so on, but has no word for carrying simply. It has adopted a certain number of vocables from Sanskrit, Malay, Javanese and Portuguese, but on the whole is remarkably pure, and has undergone comparatively few recent changes. It is written in a peculiar character, which has displaced, and probably been corrupted from, an old form employed as late as the 17th century. Neither bears any trace of derivation from the Sanskrit alphabet. The priests affect the use of the Arabic letters. The literature is poor, and consists largely of romantic stories from the Malay, and religious treatises from the Arabic. Of the few original pieces the most important are the early histories of Goa, Tello and some other states of Celebes, and theRapang, or collection of the decrees and maxims of the old princes and sages. The more modern productions are letters, laws and poems, many of the last of considerable beauty.

Divisions, Towns, Population.â€”Celebes is divided by the Dutch, for administrative purposes, into the government of Celebes with dependencies (south-eastern and southern peninsulas and all west coast), and the residency of Menado (north-eastern peninsula and coast of Gulf of Tomini). The eastern peninsula and coast of the Gulf of Tolo belong politically to the residency of Ternate (q.v.). The following table shows approximately the distribution and composition of the population:â€”Europeans.Chinese.Arabs.OtherOrientalForeigners.Natives.Total.Government of Celebes and Dependencies1414373855454409,739415,499Residency of Menadoâ€”Minahassa836357428616}430,941436,406Gorontalo115505133Â· Â·TheGovernment of Celebes and Dependenciesis subdivided into the government territory, the vassal states (Boni,q.v., and Ternate), and the federal countries. The density of population for the whole government is estimated as 3.7 or 4 per sq. m., varying from 2.2 in the vassal and federated states to 14.7 to 18.4 for Macassar and the districts directly governed by the Dutch. The density of population in districts outside the influence of European government sinks to 1 and less per sq. m. As in the case of Minahassa, the difference must be explained by physical and moral conditions. Two-thirds of the natives live by agriculture, and one-third by trade, navigation, shipbuilding and other industries. In agreement with these principal occupations, the centres of population are found in southern Celebes, on the coast (not in the interior plains or on the lake, as in Menado). Palos (3000), with good port; Pare-Pare, connected by road with Lake Tempe; and Macassar (17,925), the seat of the governor and the centre of trade for the eastern part of the archipelago. On the south coast must also be named Bonthain (4000); on the east coast, Balong-Nipa; and Buton and Saleyer, seats of administration and ports of call on the island groups of the same names.TheResidency of Menadocomprises three districts: Minahassa, the little states along the north coast west of Minahassa, and Gorontalo, including the other states of the northern peninsula lying along the Gulf of Tomini. The density of population being calculated at about 2.7 to 3 per sq. m. for Celebes, is 16.2 for Minahassa, but only 1.5 to 2 for the Residency of Menado. Centres of population in Menado are Amurang (3000), the seat of a Dutch controller, and a calling place for the steamers of the Indian Packet Company; Menado (10,000), the chief town of the residency, the principal station of the Dutch missionaries, with a fair amount of trade, but an unsafe roadstead; Tondano (12,000), near the lake and river of the same name, at an altitude of nearly 2000 ft., and one of the chief centres; Gorontalo, one of the most important towns of Celebes, carrying on direct trade with Singapore and Europe. All the other coast places have some importance as chief villages of the little states and as ports of call for the vessels of the steam packet company, but have only from 500 to 1000 inhabitants.

TheGovernment of Celebes and Dependenciesis subdivided into the government territory, the vassal states (Boni,q.v., and Ternate), and the federal countries. The density of population for the whole government is estimated as 3.7 or 4 per sq. m., varying from 2.2 in the vassal and federated states to 14.7 to 18.4 for Macassar and the districts directly governed by the Dutch. The density of population in districts outside the influence of European government sinks to 1 and less per sq. m. As in the case of Minahassa, the difference must be explained by physical and moral conditions. Two-thirds of the natives live by agriculture, and one-third by trade, navigation, shipbuilding and other industries. In agreement with these principal occupations, the centres of population are found in southern Celebes, on the coast (not in the interior plains or on the lake, as in Menado). Palos (3000), with good port; Pare-Pare, connected by road with Lake Tempe; and Macassar (17,925), the seat of the governor and the centre of trade for the eastern part of the archipelago. On the south coast must also be named Bonthain (4000); on the east coast, Balong-Nipa; and Buton and Saleyer, seats of administration and ports of call on the island groups of the same names.

TheResidency of Menadocomprises three districts: Minahassa, the little states along the north coast west of Minahassa, and Gorontalo, including the other states of the northern peninsula lying along the Gulf of Tomini. The density of population being calculated at about 2.7 to 3 per sq. m. for Celebes, is 16.2 for Minahassa, but only 1.5 to 2 for the Residency of Menado. Centres of population in Menado are Amurang (3000), the seat of a Dutch controller, and a calling place for the steamers of the Indian Packet Company; Menado (10,000), the chief town of the residency, the principal station of the Dutch missionaries, with a fair amount of trade, but an unsafe roadstead; Tondano (12,000), near the lake and river of the same name, at an altitude of nearly 2000 ft., and one of the chief centres; Gorontalo, one of the most important towns of Celebes, carrying on direct trade with Singapore and Europe. All the other coast places have some importance as chief villages of the little states and as ports of call for the vessels of the steam packet company, but have only from 500 to 1000 inhabitants.

History.â€”Celebes was first discovered by the Portuguese in the early part of the 16th century, the exact date assigned by some authorities being 1512. The name is not used by the natives, and is apparently of foreign origin, but has been variously derived,e.g.from the mountain of Klabat or Kalabat, or fromSeli Besi, an iron kris carried by the natives, of whom those who were first asked for the name of the island were conceived, according to this theory, to have misunderstood their questioners. At the time of the Portuguese discovery, the Macassars were the most powerful people in the island, having successfully defended themselves against the king of the Moluccas and the sultan of Ternate. In 1609 the British attempted to gain a footing. At what time the Dutch first arrived is not certainly known, but it was probably in the end of the 16th or beginning of the 17th century, since in 1607 they formed a connexion with Macassar. In 1611 the Dutch East Indian Company obtained the monopoly of trade on the island of Buton; and in 1618 an insurrection in Macassar gave them an opportunity of obtaining a definite establishment there. In 1660 the kingdom was subjugated, but in 1666 the war broke out anew. It was brought to an end in the following year, and the treaty of Bonga or Banga was signed, by which the Dutch were recognized as protectors.In 1683 the north-eastern part of the island was conquered by Robert Paddenburg and placed under the command of the governor of the Moluccas. In 1703 a fort was erected at Menado. The kingdom of Boni was successfully attacked in 1824, and in August of that year the Bonga treaty was renewed in a greatly modified form. Since then the principal military event is the Boni insurrection which was quelled in 1859, but this was far from pacifying the country permanently. A series of revolts of various chiefs in 1905-6 was not arrested without considerable fighting, but after this the whole island was brought under Dutch authority, even where native rule survived.

Bibliography.â€”In P.J. Vethâ€™sWoordenboek van Nederlandsch Indiethere will be found an extensive bibliography of Celebes drawn up by H.C. Millies. For additional bibliography and data for the island and its population, see C.M. Kan, â€œCelebes,â€ in theEncyclopaedie van Nederlandsch Indie, ed. by P.A. van der Lith and A.H. Spaan (The Hague, 1895), &c., vol. i. p. 314. See P. and F. Sarasin (who have carried out extensive explorations in the island), â€œBerichte aus Celebes,â€Zeitschr. der Ges. f. Erdk.xxix. 351;Entwurf einer geographisch-geologischen Beschreibung der Insel Celebes(Wiesbaden, 1901);Reisen in Celebes, 1893-1896, 1902-1903(Wiesbaden, 1905);Versuch einer Anthropologie der Insel Celebes(Wiesbaden, 1906); C. van der Hart,Reize rondon het Eiland Celebes(The Hague, 1853); Capt. R. Mundy,Narrative of Events in Borneo and Celebes(London, 1848); P.J. Veth,Een Nederlandsch reiziger op Zuid Celebes(Amsterdam, 1875); J.G.F. Riedel,Het landschap Boeool, Noord Selebes(1872); and â€œDie Landschaften Holontalo, Limoeto,â€ &c., inZeitschr. fur Ethnologie(1871); H. BÃ¼cking, â€œBeitrÃ¤ge zur Geologie von Celebes,â€Samml. geol. Reichsmus. Leiden, vol. vii. pp. 29-205 (1902), pp. 221-224 (1904); and various articles inTijdschrift v.h. Aardrijkskundig GenootschapandTijdsch. v.h. Batavian. Gen.

1The second syllable is accented.

CELERY(Apium graveolens), a biennial plant belonging to the natural order Umbelliferae, which, in its wild state, occurs in England by the sides of ditches and in marshy places, especially near the sea, producing a furrowed stalk and compound leaves with wedge-shaped leaflets, the whole plant having a coarse, rank taste and a peculiar smell. It is also widely distributed in the north temperate region of the Old World. By cultivation and blanching the stalks lose their acrid qualities and assume the mild sweetish aromatic taste peculiar to celery as a salad plant. The plants are raised from seed, sown either in a hot bed or in the open garden, according to the season of the year, and after one or two thinnings out and transplantings, they are, on attaining a height of 6 or 8 in., planted out in deep trenches for convenience of blanching, which is effected by earthing up and so excluding the stems from the influence of light. A large number of varieties are cultivated by gardeners, which are ranged under two classes, white and red,â€”the white varieties being generally the best flavoured and most crisp and tender. As a salad plant, celery, especially if at all â€œstringy,â€ is difficult of digestion. Both blanched and green it is stewed and used in soups, the seeds also being used as a flavouring ingredient. In the south of Europe celery is seldom blanched, but is much used in its natural condition.

Celeriac, or turnip-rooted celery (Apium graveolensvar.rapaceum), is a variety cultivated more on account of its roots than for the stalks, although both are edible and are used for salads and in soups. It is chiefly grown in the north of Europe. As the tops are not required, trenching is unnecessary, otherwise the cultivation is the same as for celery.

CÃ‰LESTE, MADAME(1815-1882), French dancer and actress, was born in Paris on the 16th of August 1815. As a little girl she was a pupil in the ballet class at the OpÃ©ra. When fifteen, she had an offer from the United States, and made her dÃ©but at the Bowery theatre, New York. Returning to England, she appeared at Liverpool as Fenella inMasaniello, and also in London (1831). In 1834 she aroused such enthusiasm in America that her admirers carried her on their shoulders and took the horses out of her carriage in order to pull it themselves. It is even said that President Jackson introduced her to his cabinet as an adopted citizen of the Union. Having made a large fortune, she returned to England in 1837. She now gave up dancing, and appeared as an actress, first at Drury Lane and then at the Haymarket. In 1844 she joined Benjamin Webster in the management of the Adelphi, and afterwards took the sole management of the Lyceum till 1861. She made a third visit to the United States from 1865 to 1868, and retired in 1870. Her favourite part was Miami in Buckstoneâ€™sGreen Bushes. She died in Paris on the 12th of February 1882.

CELESTINA, LA,the popular alternative title attached from 1519 (or earlier) to the anonymousComedia de Caliste y Melibea, a Spanish novel in dialogue which was celebrated throughout Europe during the 16th century. In the two earliest known editions (Burgos, 1499, and Seville, 1501) theComediaconsists of sixteen acts; the reprints issued after 1501 are entitledTragicomedia de Calisto y Melibea, and contain twenty-one acts. Three of these reprints include a twenty-second act which is admittedly spurious, and the authenticity of Acts XVII.-XXI. is disputed. The authorship of theCelestinaand the date of its composition are doubtful. An anonymous prefatory letter in the editions subsequent to 1501 attributes the book to Juan de Mena or Rodrigo Cota, but this ascription is universally rejected. The prevailing opinion is that the author of the twenty-one acts was Fernando de Rojas, apparently a Spanish Jew resident at the Puebla de Montalban in the province of Toledo; R. FoulchÃ©-Delbose, however, maintains that the original sixteen acts are by an unknown writer who had no part in the five supplementary acts. Some scholars give 1483 as the date of composition; others hold that the book was written in 1497. These questions are still unsettled. Though profoundly original in treatment, theCelestinahas points of analogy with the work of earlier writers, such as Juan Ruiz (q.v.), the archpriest of Hita; his rapid sketches of Trota-conventas, MelÃ³n and Endrina no doubt suggested the finished portraits of Celestina, Calisto and Melibea, and the closing scene in theCelestinarecalls the suicide in Diego Fernandez de San Pedroâ€™sCÃ¡rcel de Amor. Allowing for these and other debts of the same kind, it cannot be denied that theCelestinaexcels all earlier Spanish works in tragic force, in impressive conception, and in the realistic rendering of characters drawn from all classes of society. It passed through innumerable editions in Spain, and was the first Spanish book to find acceptance throughout western Europe. At least twenty works by well-known Spanish authors are derived from it; it was adapted for the English stage as early as 1525-1530, and was translated into Italian (1505), French (1527) and other European languages. A Latin version by Caspar Barth was issued under the title ofPornoboscodidascalus latinus(1624) with all the critical apparatus of a recognized classic. James Mabbeâ€™s English rendering (1631) is one of the best translations ever published. The original edition of 1499 has been reprinted by R. FoulchÃ©-Delbose in theBibliotheca Hispanica(1902), vol. xii.

Bibliography.â€”R. FoulchÃ©-Delbose, â€œObservations sur la CÃ©lestineâ€ in theRevue hispanique(Paris, 1900), vol. vii. pp. 28-80 and (Paris. 1902) vol. ix. pp. 171-199; K. Haebler, â€œBemerkungen zur Celestinaâ€ in theRevue hispanique(Paris, 1902), vol. ix. pp. 139-170; and M. MenÃ©ndez y Pelayoâ€™s introduction to theCelestina(Vigo, 1899-1900)

(J. F.-K.)

CELESTINE(Caelestinus), the name of five popes.

Celestine I., pope from 422 to 432. At his accession the dissensions caused by the faction of Eulalius (seeBoniface I.) had not yet abated. He, however, triumphed over them, and his episcopate was peaceful. When the doctrines of Nestorius were denounced to him, he instructed Cyril, bishop of Alexandria, to follow up the matter. The emperor Theodosius II. convoked an ecumenical council at Ephesus, to which Celestine sent his legates. He had some difficulties with the bishops in Africa on the question of appeals to Rome, and with the bishops of Provence with regard to the doctrines of St Augustine. To expedite the extirpation of Pelagianism, he sent to Britain a deacon called Palladius, at whose instigation St Germanus of Auxerre crossed the English Channel, as delegate of the pope and bishops of Gaul, to inculcate orthodox principles upon the clergy of Britain. He also commissioned Palladius to preach the gospel in Ireland which was beginning to rally to Christianity. Celestine was the first pope who is known to have taken a direct interest in the churches of Britain and Ireland.

(L. D.*)

Celestine II., pope in 1143-1144. Guido of CittÃ di Castello (Tiferno), born of noble Tuscan family, able and learned, studiedunder Abelard and became a cardinal priest. Elected the successor of Innocent II. on the 26th of September 1143, he died on the 8th of March following. He removed the interdict which Innocent had employed against Louis VII. of France. At the time of his death he was on the verge of a controversy with Roger of Sicily.

See A. Certini,Vita(Foligno, 1716); M. Bouquet,Recueil des historiens des Gaules(Paris, 1738 ff.), tome 15, 408-411; Migne,Patrologiae cursus completus, 179, 765-820; P. JaffÃ©,Regesta Pontificum Romanorum, 2nd ed. vol. ii. (Lipsiae, 1888), 1 ff.; Wetzer und Welte,Kirchenlexikon, 2nd ed. vol. iii. (Freiburg, 1884), 578 ff.; Herzog-Hauck,Realencyklopadie, 3rd ed. vol. iv. (Leipzig, 1898), 201.

Celestine III. (Giacinto Bobo), pope from 1191 to 1198, was cardinal deacon of Santa Maria in Cosmedin as early as 1144, and had reached the age of eighty-five when chosen on the 30th of March 1191 to succeed Clement III. The first pope of the house of the Orsini, his policy was marked by mildness and indecision. Henry VI. of Germany at once forced the pontiff to crown him emperor, and three or four years later took possession of the Norman kingdom of Sicily; he refused tribute and the oath of allegiance, and even appointed bishops subject to his own jurisdiction; moreover, he gave his brother in fief the estates which had belonged to the countess Matilda of Tuscany. Celestine did not dare so much as to threaten him with excommunication. It was Celestineâ€™s purpose to lay England under the interdict; but Prince John and the barons still refused to recognize the papal legate, the bishop of Ely. Richard I. had been set free before the dilatory pope put Leopold of Austria under the ban. In his last sickness Celestine wished to resign his office, but the cardinals protested. Death released him from his perplexities on the 8th of January 1198.

See â€œEpistolae Coelestini III. Papae,â€ in M. Bouquet,Receuil des historiens des Gaules et de la France, tome 19 (Paris, 1738 ff.); J.P. Migne,Patrologiae cursus completus, tome 206 (Paris, 1855), 867 ff.; further sources inNeues Archiv fÃ¼r die Ã¤ltere deutsche Geschichtskunde, 2. 218; 11. 398 f.; 12.411-414; P. JaffÃ©,Regesta Pontificum Romanorum, vol. ii. (2nd ed.. Leipzig, 1888), 577 ff.

(W. W. R.*)

Celestine IV. (Godfrey Castiglione), pope in 1241, son of a sister of Urban III. (1185-1187), was archpriest and chancellor at Milan. After Urbanâ€™s death he entered the Cistercian monastery at Hautecombe in Savoy. In 1227 Gregory IX. created him cardinal priest of St Markâ€™s, and in 1233 made him cardinal bishop of Sabina. Elected to succeed Gregory on the 25th of October 1241, he died on the 10th of November, before consecration, and was buried in St Peterâ€™s.

See A. Potthast,Regesta Pontificum Romanorum, vol. i. (Berlin, 1874), 940 f.

Celestine V. (St Peter Celestine), pope in 1294, was born of poor parents at Isernia about 1215, and early entered the Benedictine order. Living as a hermit on Monte Morrone near Sulmone in the Abruzzi, he attracted other ascetics about him and organized them into a congregation of the Benedictines which was later called the Celestines (q.v.). The assistance of a vicar enabled him to escape from the growing administrative cares and devote himself solely to asceticism, apparently the only field of human activity in which he excelled. HisOpuscula, published by Telera at Naples in 1640, are probably not genuine; he wasindoctus libris. A fight between the Colonna and the Orsini, as well as hopeless dissensions among the cardinals, prevented a papal election for two years and three months after the death of Nicholas IV. Charles II. of Naples, needing a pope in order that he might regain Sicily, brought about a conclave. As the election of any cardinal seemed impossible, on the 5th of July 1294 the Sacred College united on Pietro di Morrone; the cardinals expected to rule in the name of the celebrated but incapable ascetic. Apocalyptic notions then current doubtless aided his election, for Joachim of Floris and his school looked to monasticism to furnish deliverance to the church and to the world. Multitudes came to Celestineâ€™s coronation at Aquila, and he began his reign the idol of visionaries, of extremists and of the populace. But the pope was in the power of Charles II. of Naples, and became his tool against Aragon. The kingâ€™s son Louis, a layman of twenty-one, was made archbishop of Lyons. The cardinals, scarcely consulted at all, were discontented. The pope, who wanted more time for his devotions, offered to leave three cardinals in charge of affairs; but his proposition was rejected. He then wished to abdicate, and at length Benedetto Gaetano, destined to succeed him as Boniface VIII., removed all scruples against this unheard-of procedure by finding a precedent in the case of Clement I. Celestine abdicated on the 13th of December 1294. There is no sufficient ground for finding an allusion to this act in the noted line of Dante, â€œChe fece per viltate il gran rifiutoâ€ (â€œwho made from cowardice the great refusal,â€Inferno, 3, 60). Boniface at length put him in prison for safe keeping; he died in a monastic cell in the castle of Fumone near Anagni on the 19th of May 1296. He was canonized by Clement V. in 1313.

See Wetzer und Welte and Herzog-Hauck (with excellent bibliography) as above; Jean AurÃ©lien, SupÃ©rieur de la CongrÃ©gation des CÃ©lestins,La Vie admirable de ... Saint Pierre CÃ©lestin(Bar-le-Duc, 1873); H. Finke,Aus den Tagen Bonifaz VIII.(MÃ¼nster, 1902), pp. 24-43.

(W. W. R.*)

CELESTINE,orCelestite, a name applied to native strontium sulphate (SrSO4), having been suggested by the celestial blue colour which it occasionally presents. This colour has been referred to a trace of iron phosphate, but in some cases such an explanation appears doubtful. The mineral is usually colourless, or has only a delicate shade of blue. Celestine crystallizes in the orthorhombic system, being isomorphous with barytes (q.v.). The angle between the prism faces is 76Â° 17â€². The cleavage is perfect parallel to the basal pinacoid, and less marked parallel to the prism. Although celestine much resembles barytes in its physical properties, having for example the same degree of hardness (3), it is less dense, its specific gravity being 3.9. Celestine is a less abundant mineral than barytes. It is, however, much more soluble, and occurs frequently in mineral waters. W.W. Stoddart showed that many plants growing on Keuper marls containing celestine near Bristol appropriated the strontium salt, and the metal could be detected spectroscopically in their ashes.

Celestine occurs in the Triassic rocks of Britain, especially in veins and geodes in the Keuper marl in the neighbourhood of Bristol. At Wickwar and Yate in Gloucestershire it is worked for industrial purposes. Colourless crystals, of great beauty, occur in association with calcite and native sulphur in the sulphur deposits of Sicily, as at Girgenti. Fine blue crystals are yielded by the copper mines of Herrengrund, in Hungary; a dark blue fibrous form is known from Jena; and small crystals occur in flint at Meudon near Paris. Very large tabular crystals are found in limestone on Strontian Island in Lake Erie; and a blue fibrous variety from near Frankstown, Blair Co., Penn., is notable as having been the original celestine on which the species was founded by A.G. Werner in 1798.

Celestine is much used for the preparation of strontium hydrate, which is employed in refining beetroot sugar in Germany. The mineral is used also as a source of various salts of strontium such as the nitrate, which finds application in pyrotechny for the production of red fire.

(F. W. R.*)

CELESTINES,a religious order founded about 1260 by Peter of Morrone, afterwards Pope Celestine V. (1294). It was an attempt to unite the eremitical and cenobitical modes of life. Peterâ€™s first disciples lived as hermits on Mount Majella in the Abruzzi. The Benedictine rule was taken as the basis of the life, but was supplemented by regulations notably increasing the austerities practised. The form of government was borrowed largely from those prevailing in the mendicant orders. Indeed, though the Celestines are reckoned as a branch of the Benedictines, there is little in common between them. For all that, St Celestine, during his brief tenure of the papacy, tried to spread his ideas among the Benedictines, and induced the monks of Monte Cassino to adopt his idea of the monastic life instead of St Benedictâ€™s; for this purpose fifty Celestine monks were introduced into Monte Cassino, but on Celestineâ€™s abdication of the papacy the project fortunately was at once abandoned. During the founderâ€™s lifetime the order spread rapidly, and eventuallythere were about 150 monasteries in Italy, and others in France, Bohemia and the Netherlands. The French houses, twenty-one in number, formed a separate congregation, the head-house being in Paris. The French Revolution and those of the 19th century destroyed their houses, and the Celestine order seems no longer to exist.

Peter of Morrone was in close contact with the Franciscan Spirituals of the extreme type (seeFranciscans), and he endeavoured to form an amalgamation between them and his hermits, under the title â€œPoor Hermits of Celestine.â€ On his abdication the amalgamation was dissolved, and the Franciscan element fled to the East and was finally suppressed by Boniface VIII. and compelled to re-enter the Franciscan order. The habit of the Celestines was black.

See Helyot,Histoire des ordres religieux(1792), vi. c. 23; Max Heimbucher,Orden und Kongregationen(1896), i. Â§ 22, p. 134; the art. â€œCÃ¶lestinerâ€ in Wetzer und Welte,Kirchenlexicon(ed. 2), and Herzog-Hauck,RealencyklopÃ¤die(ed. 3).

(E. C. B.)

CELIBACY(Lat.caelibatus, fromcaelebs, unmarried), the state of being unmarried, a term now commonly used in the sense of complete abstinence from marriage; it originally included the state of widowhood also, and any one was strictly acaelebswho had no existing spouse. Physicians and physiologists have frequently discussed celibacy from their professional point of view; but it will be sufficient to note here the results of statistical inquiries. It has been established by the calculations of actuaries that married personsâ€”women in a considerable, but men in a much greater degreeâ€”-have at all periods of life a greater probability of living than the single. From the point of view of public utility, the state has sometimes attempted to discourage celibacy. The best-known enactment of this kind is that of the emperor Augustus, best known asLex Julia et Papia Poppaea. This disabledcaelibesfrom receiving an inheritance unless the testator were related to them within the sixth degree; it limited the amount which a wife could take by a husbandâ€™s will, or the husband by the wifeâ€™s, unless they had children; and preference was given to candidates for office in proportion to the number of their children.1Ecclesiastical legislators, on the other hand, have frequently favoured the unmarried state; and celibacy, partial or complete, has been more or less stringently enforced upon the ministers of different religions; many instances are quoted by H.C. Lea. The best known, of course, are the Roman Vestals; though here even the great honours and privileges accorded to these maidens were often insufficient to keep the ranks filled. In the East, however, this and other forms of asceticism have always flourished more freely; and the Buddhist monastic system is not only far older than that of Christendom, but also proportionately more extensive.2In early Judaism, chastity was indeed enjoined upon the priests at certain solemn seasons; but there was no attempt to enforce celibacy upon the sacerdotal caste. On the contrary, all priests were the sons of priests, and the case of Elizabeth shows that here, as throughout the Jewish people, barrenness was considered a disgrace. But Alexanderâ€™s conquests brought the Jews into contact with Hindu and Greek mysticism; and this probably explains the growth of the ascetic Essenes some two centuries before the Christian era. The adherents of this sect, unlike the Pharisees and Sadducees, were never denounced by Christ, who seems on the contrary to have had real sympathy with the voluntary celibacy of an exceptional few (Matt. xix. 12). St Paulâ€™s utterances on this subject, though they go somewhat further, amount only to the assertion that a struggling missionary body will find more freedom in its work in the absence of wives and children. At the same time, St Paul claimed emphatically for himself and the other apostles the right of leading about a wife; and he names among the qualifications for a bishop, an elder and a deacon, that he should be â€œthe husband of one wife.â€ Indeed it was freely admitted by the most learned men of the middle ages and Renaissance that celibacy had been no rule of the apostolic church; and, though writers of ability have attempted to maintain the contrary even in modern times, their contentions are unhesitatingly rejected by the latest Roman Catholic authority.3

The gradual growth of clerical celibacy, first as a custom and then as a rule of discipline, can be traced clearly enough even through the scanty records of the first few centuries. The most ascetic Christians began to question the legality of second marriages on the part of either sex, as even paganism had often reprobated second marriages of women. Though these extremists were presently branded as heretics for their eccentric ultra-ascetic tenets (Montanists, Cathari), yet as early as Tertullianâ€™s time (c.a.d.220) the right of second marriages was theoretically denied to the priesthood. This was logically followed by a revival of the old Levitical rule which required that priests should marry none but virgins (Lev. xxi. 7, 13). Both these rules, however, proved difficult of enforcement and seem to have rested only on a vague basis of public opinion; twice-married men (digami) were admitted to the priesthood by Pope Calixtus I. (219-222), and even as late as the beginning of the 5th century we find husbands of widows consecrated to the episcopate. The so-called Apostolical Constitutions and Canons, the latter of which were compiled in the 4th century, give us the first clear and fairly general rules on the subject. Here we find â€œbishops and priests allowed to retain the wives whom they may have had before ordination, but not to marry in orders; the lower grades, deacons, subdeacons, &c., allowed to marry after entering the church; but all were to be husbands of but one wife, who must be neither a widow, a divorced woman nor a concubineâ€ (Lea i. 28). Many causes, however, were already at work to carry public feeling beyond this stage. Quite apart from the few enthusiasts who would have given a literal interpretation to the text in Matt, xix. 12, vows of virginity became more and more frequent as the virtue itself was lauded by ecclesiastical writers in language of increasing fervour. These vows were at first purely voluntary and temporary; but public opinion naturally grew less and less tolerant of those who, having once formed and published so solemn a resolution, broke it afterwards. Again not only was the church doctrine itself more or less consciously influenced by the Manichaean tenet of the diabolical origin of all matter, including the human body, but churchmen were also naturally tempted to compete in asceticism with the many heretics who held this tenet, and whose abstinence brought them so much popular consideration. Moreover, in proportion as the clergy, no longer mere ringleaders of a despised and persecuted sect, became beneficiaries and administrators of rich endowmentsâ€”and this at a time when the external safeguards against embezzlement were comparatively weakâ€”a strong feeling grew up among the laity that church revenues should not go to support the priestâ€™s family.4Lastly, such partial attempts as we have already described to enforce upon the clergy a special rule of continence, by their very failure, suggested more heroic measures. Therefore, side by side with the evidence for difficult enforcement of the old rules, we find an equally constant series of new and more stringent enactments.

The first church council which definitely forbade marriage to the higher clergy was the local Spanish synod of Elvira (a.d.305). A similar interpretation has sometimes been claimed for the third canon of that general council of Nicaea to which weowe the Nicene creed (325), but this is now abandoned by the best authorities on all sides. There can be no doubt, however, that the 4th century opened a wide breach in this respect between the Eastern and Western churches. The modern Greek custom is â€œ(a) that most candidates for Holy Orders are dismissed from the episcopal seminaries shortly before being ordained deacons, in order that they may marry (their partners being in fact mostly daughters of clergymen), and after their marriage, return to the seminaries in order to take the higher orders; (b) that, as priests, they still continue the marriages thus contracted, but may not remarry on the death of their wife; and (c) that the Greek bishops, who may not continue their married life, are commonly not chosen out of the ranks of the married secular clergy, but from among the monks.â€5The Eastern Church, therefore, still adheres fairly closely to the rules laid down by the Apostolical Canons in the 4th century. In the West, however, a decisive forward step was taken by Popes Damasus and Siricius during the last quarter of that century. The famous decretal of Siricius (385) not only enjoined strict celibacy on bishops, priests and deacons, but insisted on the instant separation of those who had already married, and prescribed the punishment of expulsion for disobedience (Siric.Ep.i. c. 7; Migne,P.L.xiii. col. 1138). Although we find Siricius a year later writing to the African Church on this same subject in tones rather of persuasion than of command, yet the beginning of compulsory sacerdotal celibacy in the Western Church may be conveniently dated from his decretal ofa.d.385. Leo the Great (d. 461) and Gregory the Great (d. 604) further extended the rule of celibacy to subdeacons.

For the next three or four centuries there is little to note but the continual evidence of open or secret resistance to these decrees, and the parallel frequency and stringency of ecclesiastical legislation, which by its very monotony bears witness to its own want of success. At least seven episcopal constitutions of the 8th and 9th centuries forbade the priest to have even his mother or his sister in the house.6Nor did the only difficulty lie in such secret breaches of the law; in many districts the priesthood tended to become a mere hereditary caste, to the disadvantage of church and state alike. In northern and southern Italy public clerical marriages were extremely frequent, whether with or without regular forms.7The see of Rouen was held for more than a century (942-1054) by three successive bishops who were family men and two of whom were openly married.8In England St Swithun (d. 862) was married, though very likely by special papal dispensation; and the married clergy were apparently predominant in Alfredâ€™s time. In spite of Dunstanâ€™s reforms at the end of the 10th century, the Norman Lanfranc found so many wedded priests that he dared not decree their separation; and when his successor St Anselm attempted to go further, this seemed a perilous novelty even to so distinguished an ecclesiastic as Henry of Huntingdon, who wrote: â€œAbout Michaelmas of this same year (1102) Archbishop Anselm held a council in London, wherein he forbade wives to the English priesthood, heretofore not forbidden; which seemed to some a matter of great purity, but to others a perilous thing, lest the clergy, in striving after a purity too great for human strength, should fall into horrible impurity, to the extreme dishonour of the Christian nameâ€ (lib. vii.; Migne,P.L.cxcv. col. 944). Yet this was at a time when the decisive and continued action of two great popes ought to have left no possible doubt as to the law of the church.

The growing tendency of the clergy to look upon their endowments as hereditary fiefs, their consequent worldliness and (it must be added) their vices, aroused the indignation of two very remarkable men in the latter half of the 11th century. St Pietro Damiani (988-1072) was a scholar, hermit and reformer, who did more perhaps than any one else to combat the open marriages of the clergy. He complained that exhortation was wasted even on the bishops, â€œbecause they despair of attaining to the pinnacle of chastity, and have no fear of condemnation in open synod for the vice of lechery.... If this evil were secret [he adds], it might perhaps be borne.â€9HisLiber Gomorrhianus, addressed to and approved by St Leo IX., is sufficient in itself to explain the vehemence of his crusade, though it emphasizes even more strongly the impolicy of proceeding more severely against the open marriages of the clergy than against concubinage and other less public vices.10Damiani found a powerful ally in the equally ascetic but far more imperious and statesmanlike Hildebrand, afterwards Pope Gregory VII. Under the influence of these two men, five successive popes between 1045 and 1073 attempted a radical reform; and when, in this latter year, Hildebrand himself became pope, he took measures so stringent that he has sometimes been erroneously represented not merely as the most uncompromising champion, but actually as the author of the strict rule of celibacy for all clerics in sacred orders. His mind, strongly imbued with the theocratic ideal, saw more clearly than any other the enormous increase of influence which would accrue to a strictly celibate body of clergy, separated by their very ordination from the strongest earthly ties; and no statesman has ever pursued with greater energy and resolution a plan once formulated. In order to break down the desperate, and in many places organized, resistance of the clergy, he did not shrink from the perilous course, so contrary to his general policy, of subjecting them to the judgment of the laity. Not only were concubinary priestsâ€”a term which was now made to include also those who had openly marriedâ€”forbidden to serve at the altar and threatened with actual deposition in cases of contumacy, but the laity were warned against attending mass said by â€œany priest certainly known to keep a concubine orsubintroducta.â€11

But these heroic measures soon caused serious embarrassment. If the laity were to stand aloof from all incontinent priests, while (as the most orthodox churchmen constantly complained) many priests were still incontinent, then this could only result in estranging large bodies of the laity from the sacraments of the church. It became necessary, therefore, to soften a policy which to the lay mind might imply that the virtue of a sacrament was weakened by the vices of its ministers; and, whereas Peter Lombard (d. 1160) concludes that no excommunicated priest can effect transubstantiation, St Thomas Aquinas (d. 1274) agrees with all the later Schoolmen in granting him that power, though to the peril of his own soul.12For, by the last quarter of the 13th century, the struggle had entered upon a new phase. The severest measures had been tried, especially against the priestsâ€™ unhappy partners. As early as the council of Augsburg (952) these were condemned to be scourged, while Leo II. and Urban II., at the councils of Rome and Amalfi (1051, 1089),adjudged them to actual slavery.13Such enactments naturally defeated their own purpose. More was done by the gentler missionary zeal of the Franciscans and Dominicans in the early 13th century; but St Thomas Aquinas had seen half a century of that reform and had recognized its limitations; he therefore attenuated as much as possible the decree of Nicholas II. His contemporary St Bonaventura complained publicly that he himself and his fellow-friars were often compelled to hold their tongues about the evil clergy; partly because, even if one were expelled, another equally worthless would probably take his place, but â€œperhaps principally lest, if the people altogether lost faith in the clergy, heretics should arise and draw the people to themselves as sheep that have no shepherd, and make heretics of them, boasting that, as it were by our own testimony, the clergy were so vile that none need obey them or care for their teaching.â€14In other passages of his works St Bonaventura tells us plainly how little had as yet been gained by suppressing clerical marriages; and the evidence of orthodox and distinguished churchmen for the next three centuries is equally decisive. Alvarez Pelayo, a Spanish bishop and papal penitentiary, wrote in 1322 â€œThe clergy sin commonly in these following ways ... fourthly, in that they live very incontinently, and would that they had never promised continence; especially in Spain and southern Italy, in which provinces the sons of the laity are scarcely more numerous than those of the clergy.â€ Cardinal Pierre dâ€™Ailly pleaded before the council of Constance in 1415 for the reform of â€œthat most scandalous custom, or rather abuse, whereby many [clergy] fear not to keep concubines in public.â€15

Meanwhile, as has been said above, the custom of open marriage among clergy in holy orders (priests, deacons and subdeacons) was gradually stamped out. A series of synods, from the early 12th century onwards, declared such marriages to be not only unlawful, but null and void in themselves. Yet the custom lingered sporadically in Germany and England until the last few years of the 13th century, though it seems to have died out earlier in France and Italy. There was also a short-lived attempt to declare that even a clerk in lower orders should lose his clerical privileges on his marriage; but Boniface VIII. in 1300 definitely permitted such marriages under the already-quoted conditions of the Apostolic Canons; in these cases, however, a bishopâ€™s licence was required to enable the cleric to officiate in church, and the episcopal registers show that the diocesans frequently insisted on the celibacy of parish-clerks. As the middle ages drew to a close, earnest churchmen were compelled to ask themselves whether it would not be better to let the priests marry than to continue a system under which concubinage was even licensed in some districts.16Serious proposals were made to reintroduce clerical marriage at the great reforming councils of Constance (1415) and Basel (1432); but the overwhelming majority of orthodox churchmen were unwilling to abandon a rule for which the saints had fought during so many centuries, and to which many of them probably attributed an apostolic origin.17This conservative attitude was inevitably strengthened by the attacks first of Lollard and then, of Lutheran heretics; and Sir Thomas More was driven to declare, in answer to Tyndale, that the marriage of priests, being essentially null and void, â€œdefileth the priest more than double or treble whoredom.â€ It is well known that this became one of the most violently disputed questions at the Reformation, and that for eight years it was felony in England to defend sacerdotal marriage as permissible by the law of God (Statute of the Six Articles, 31 Hen. VIII. c. 14). The diversity of practice on this point drew one of the sharpest lines between reformers and orthodox, until the disorders introduced by these religious wars tempted the latter to imitate in considerable numbers the licence of their rivals.18This moved the emperor Charles V. to obtain from Paul III. dispensations for married priests in his dominions; and his successor Ferdinand, with the equally Catholic sovereigns of France, Bavaria and Poland, pleaded strongly at the council of Trent (1545) for permissive marriage. The council, after some hesitation, took the contrary course, and in the 9th canon of its 24th session it erected sacerdotal celibacy practically, if not formally, into an article of faith. In spite of this, the emperor Joseph II. reopened the question in 1783. In France the revolutionary constitution of 1791 abolished all restrictions on marriage, and during the Terror celibacy often exposed a priest to suspicion as an enemy to the Republic; but the better part of the clergy steadily resisted this innovation, and it is estimated that only about 2% were married. The Old Catholics adopted the principle of sacerdotal marriage in 1875.

The working of the system in modern times is perhaps too controversial a question to be discussed here; but one or two points may be noted on which all fairly well informed writers would probably agree. It can scarcely be denied that the Roman Catholic clergy have always owed much of their influence to their celibacy, and that in many cases this influence has been most justly earned by the celibateâ€™s devotion to an unworldly ideal. Again, the most adverse critics would admit that much was done by the counter-Reformation, and that modern ecclesiastical discipline on this point is considerably superior to that of the middle ages; while, on the other hand, many authorities of undoubted orthodoxy are ready to confess that it is not free from serious risks even in these days of easy publicity and stringent civil discipline.19Lastly, statistical research has shown that the children of the married British clergy have been distinguished far beyond their mere numerical proportion.20

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