VOLUME VII SLICE VI Coucy-le-Château to Crocodile (continued 9)

The use, however, of the Quicumque by Caesarius as a catechism may be explained by the suggestion that it had been taught him in his youth, so that his style had been moulded by it. He was not an original thinker. Moreover, the creed is quoted by his rival Avitus, bishop of Vienne 490-523, who quotes clause 22, as from the Rule of Catholic Faith, but was not likely to value a composition of Caesarius so highly. Morin does not deal fully with the arguments from internal evidence which point back to the beginning of the 5th century as the date of the creed. If the creed-phrases needed sharpening against the revived Nestorian error of the Adoptianists, it is scarcely likely to have been written during the generation following the condemnation of Nestorius in 431. Burn suggests that it was written to meet the Sabellian and Apollinarian errors of the Spanish heretic Priscillian, possibly by Honoratus, bishop of Arles (d. 429). He suggests further that the Creed of Damasus was the reply of that pope to Priscillian’s appeal. This would explain the quotation of the two documents together by the council of Toledo, since the heresy lasted on for a long time in Spain. But the theory has been carried to extravagant lengths by Künstle, who thinks that the creed was written in Spain in the 5th century, and soon taken to the monastery of Lerins. There are phrases in the writings of Vincentius of Lerins and of Faustus, bishop of Riez, which are parallel to the teaching of the creed, though they cannot with any confidence be called quotations. They tend in any case to prove that the Quicumque comes to us from the school of Lerins, of which Honoratus was the first abbot, and to which Caesarius also belonged.

The earliest use of the Quicumque was in sermons, in which the clauses were quoted, as by the council of Toledo without reference to the creed as a whole. From the 8th century, if not from earlier times, commentaries were written on it. The writer of the Oratorian Commentary (Theodulf of Orleans?) addressing a synod which instructed him to provide an exposition of this work on the faith, writes of it, as “here and there recited in our churches, and continually made the subject of meditation by our priests.” It was soon used as a canticle. Angilbert, abbot of St Riquier (c. 814), records that it was sung by his school in procession on rogation days. It passed into the office of Prime, apparently first at Fleury. In the first Prayer Book of Edward VI. it was “sung or said” after the Benedictus on the greater feasts, and this use was extended in the second Prayer Book. In 1662 the rubric was altered and it was substituted for the Apostles’ Creed. It has no place in the offices of the Eastern Orthodox Church, but is found, without the words “And the Son” of clause 22, in the appendix of many modern editions. In the Russian service books it appears at the beginning of the psalter.

The controversy on its use in modern times has turned mainly on the interpretation of the warning clauses. No new translation can put an end to the difficulty. While it is true that the Church has never condemned individuals, and that the warnings refer only to those who have received the faith, and do not touch the question of the unbaptized, there is a growing feeling that they go beyond the teaching of Holy Scripture on the responsibility of intellect in matters of faith.13

On the other hand the creed is a valuable statement of Catholic faith on the Trinity and the Incarnation, and its use for students and teachers at least is by no means obsolete. The special characteristic of its theology is in the first part where it owes most to the teaching of Augustine, who in his striving after self-knowledge analysed the mystery of his own triune personality and illustrated it with psychological images, “I exist and I am conscious that I exist, and I love the existence and the consciousness; and all this independently of any external influence.” Such a riper analysis of the mystery of his own personality enabled him to arrive at a clearer conception of the idea of divine personality, “whose triunity has nothing potential or unrealized about it; whose triune elements are eternally actualized, by no outward influence, but from within; a Trinity in Unity.”14

II. Modern Confessions of Faith.—The second great creed-making epoch of Church history opens in the 16th century with the Confession of Augsburg. The famous theses which Luther nailed to the door of the church at Wittenberg in 1517 cannot be called a confession, but they expressed a protest which could not rest there. Some reconstruction of popular beliefs was needed by many consciences. There is a striking contrast between the crudeness of much and widely accepted medieval theology and the decrees of the council of Trent. Even from the Roman Catholic standpoint such a need was felt. Luther himself had a gift of words which through his catechisms made the reformed theology popular in Germany. In 1530 it became necessary to define his position against both Romanists and Zwinglians.

1. The Confession of Augsburg was drawn up by Melanchthon, revised by Luther, and presented to the emperor Charles V. at the diet of Augsburg. Some 21 of its articles dealt with doctrine, 7 with ecclesiastical abuses. It expounded Augsburg confession. in terse and significant teaching the doctrine (1) of God, (2) of original sin, (3) of the Son of God, (4) of justification ..., (21) of the worship of saints. The abuses which it was maintained had been corrected by Lutheranism were discussed in articles (1) on Communion in both kinds, (2) on the marriage of clergy, (3) on the Mass, &c. (see Augsburg, Confession of).

The main difference between these, the first of a long series of articles of religion and the ancient creeds, lies in the fact that they are manifestoes embodying creeds and answering more than one purpose. This is the reason of their frequent failure to convey any sense of proportion in the expression of truth. The disciplinary question of clerical marriage is not of the same primary importance as the doctrinal questions involved in the restoration of the cup to the laity, or discussed in the subsequent article on the mass. As has been well said by a learned Baptist theologian, Dr Green: “It was by a true divine instinct that the early theologians made Christ Himself, in His divine-human personality, their centre of the creeds.”15 The fundamental questions of Christianity, exhibited in the Apostles’ Creed, should be marked off as standing on a higher plane than others. In this respect catechisms of modern times, from Luther’s down to the recent Evangelical catechism of the Free Churches, and including from their respective points of view both the catechism of the Church of England and the catechism of the council of Trent, are markedly superior to articles and synodical decrees. The failure of the latter was really inevitable. In the 16th century a spirit of universal questioning was rife, and it is this utter unsettlement of opinion which is reflected in the discussions of doubts on matters only remotely connected with “the faith once for all delivered unto the saints” (Jude 3). Moreover, fresh complications arose from the confusion in which the question of the duties and rights of the civil power was entangled. In an age when the foundations of the system on which society had rested for centuries were seriously shaken, such subjects as the right of the magistrate to interfere with the belief of the individual, and the limits of his authority over conscience, naturally assumed a prominence hitherto unknown.16

2. Other Lutheran Formularies.—For the purpose of classification it will be convenient to discuss Lutheran, Zwinglian and Calvinistic confessions separately.

An elaborate Apology for the confession of Augsburg was drawn up by Melanchthon in reply to Roman Catholic criticisms. This, together with the confession, the articles of Schmalkalden, drawn up by Luther in 1536, Luther’s Lutheran. catechisms, and the Formula of Concord which was an attempt to settle doctrinal divisions promulgated in 1580, sum up what is called “the confessional theology of Lutheranism.” Of less influence in the subsequent history of Lutheranism, but of interest as used by Archbishop Parker in the preparation of the Elizabethan articles of 1563, is the confession of Württemberg. It was presented to the council of Trent by the ambassador of the state of Württemberg in 1552. Its thirty-five articles contain a moderate statement of Lutheran teaching.

3. Zwinglian and Calvinistic Confessions.—The confession of the Four Cities, Strassburg, Constance, Memmingen and London, was drawn up by M. Bucer and was presented to Charles V. at Augsburg in 1530. These cities were inclined to Zwinglian and Calvinist. follow Zwingli in his sacramental teaching which was more fully expressed in the Confession of Basel (1534) and the First Helvetic Confession (1536). Calvin’s views were expressed in the Gallican Confession, containing forty articles, which was drawn up in 1559, and was presented both to Francis II. of France and to Charles IX. On the same lines the Belgian Confession of 1561, written by Guido de Brès in French, and translated into Dutch was widely accepted in the Netherlands and confirmed by the synod of Dort (1619). The second Helvetic Confession was the work of Bullinger, published at the request of the Elector Palatine Frederick III. in 1566, and was held in repute in Switzerland, Poland and France as well as the Palatinate. It was sanctioned in Scotland and was well received in England.

These confessions teach the root idea of Calvin’s theology, the immeasurable awfulness of God, His eternity, and the immutability of His decrees. Such strict Calvinism was the strength also of the Westminster Confession (see below), but was soon weakened in Germany. This same Elector Frederick invited two young divines, Zacharias Ursinus and Caspar Olevianus, to prepare the afterwards celebrated Heidelberg catechism, which in 1563 superseded Calvin’s catechism in the Palatinate. While Calvin began sternly with the question: “What is the chief end of human life?” Ans.: “That men may know God by whom they were created,”—the Heidelberg catechism has: “What is thy only comfort in life and death?” Ans.: “That I with body and soul, both in life and death, am not my own, but belong to my faithful Saviour Jesus Christ.” This catechism has been called the charter of the German Reformed Church. It contains three divisions dealing with (1) man’s sin, misery, redemption, (2) the Trinity, (3) thankfulness, under which is included all practical Christian life lived in gratitude for mercies received.

4. English Articles of Religion.—The ten articles of 1536 were drawn up by Convocation at the bidding of Henry VIII. “to stablysh Christian Quietnes and Unitie.” They exhibit a traditional character, a compromise between Articles of religion. the old and the new learning. Thus the doctrine of the Real Presence is asserted, but no mention is made of Transubstantiation. Medieval ceremonies are described as useful but without power to remit sins. Two years later, after negotiations with the Lutheran princes, a conference on theological matters was held at Lambeth with Lutheran envoys. Thirteen articles were drawn up, which, though never published (they were found among Cranmer’s papers at the beginning of the 19th century), had some influence on the forty-two articles. Some of them were taken from the confession of Augsburg, but the sections on Baptism, the Eucharist and penance, show that the English theologians desired to lay more emphasis on the character of sacraments as channels of grace. The Statute of the Six Articles (1539), “the whip with six strings,” was the outcome of the retrograde policy which distinguished the latter years of Henry VIII.

With the accession of Edward VI. liturgical reforms were set on foot before an attempt was made to systematize doctrinal teaching. But as early as 1549 Cranmer had in hand “Articles of Religion” to which he required all preachers and lecturers to subscribe. In 1552 they were revised by other bishops and were laid before the council and the royal chaplains. They were then published as “Articles agreed on by the bishops and other learned men in the Synod of London.” But there is considerable doubt whether they really received the sanction of Convocation (Gibson, p. 15). They were not devised as a complete scheme of doctrine, but only as a guide in dealing with current errors of (i.) the Medievalists and (ii.) the Anabaptists. Under (i.) they condemned the doctrine of the school authors on congruous merit (Art. xii.), the doctrine of grace ex opere operato (xxvi.). Transubstantiation (xxix.). Under (ii.) they laid stress on the fundamental articles of the faith (Art. i.-iv.), affirmed the Three Creeds (vii.), since many Anabaptists held Arian and Socinian opinions which were rife in Switzerland, Italy and Poland, condemning also their views on original sin (viii.), community of goods (xxxvii.), and on other subjects in articles which do not mention them by name.

The revision undertaken in 1563 by Archbishop Parker, aided by Edm. Guest, bishop of Rochester, shows “an attempt to give greater completeness to the formulary,” and to make clearer the Catholic position of the Church of England. For the clause (Art. xxviii.) which denied the Real Presence was substituted one by Guest with the desire “not to deny the reality of the presence of the Body of Christ in the Supper, but only the grossness and sensibleness in the receiving thereof.” At the same time the substitution of “Romish doctrine” for “doctrine of School authors” (Art. xxii.) marks an effort to define the line of the Church of England sharply against current Roman teaching. The revision was passed by Convocation and again revised in 1571, when the queen had been excommunicated by papal bull, and an act was passed ordering all clergy to subscribe to them. They have remained unchanged ever since, though the terms of subscription have been modified.

An attempt was made to add nine articles of a strong Calvinistic tone, which were drawn up by Dr Whitaker, regius professor of divinity at Cambridge, and submitted to Archbishop Whitgift. They were rejected both by Queen Elizabeth, and, after the Hampton Court Conference petitioned about them, by King James I.

The first Scottish confession dates from 1560. It is a memorial of the intellectual power and enthusiasm of John Knox. It exhibits the leading features of the Reformed theology, but “disclaims Divine authority for any fixed form of church government or worship.” It also asks that “if anyone shall note in this our confession any articles or sentence repugnant of God’s Holy Word, that it would please him of his gentleness and for Christian charity’s sake, to admonish of the same in writing,” promising that if the teaching cannot be proved, to reform it. Between this and the Westminster Confession must be noted the first Baptist confession, published in Amsterdam in 1611. It shows the influence of Arminian theology against Calvinism, which was vigorously upheld in the Quin-particular formula, put forward by the synod of Dort in 1619 to uphold the five points of Calvinism, after heated discussion, in which English delegates took part, of the problems of divine omniscience and human free-will.

5. The Westminster Confession (1648), with its two catechisms, is perhaps the ablest of the reformed confessions from the standpoint of Calvinism. Its keynote is sovereignty. “The Decrees of God are His eternal Purpose according Westminster Confession. to the Counsel of His Will, whereby for His Own Glory He hath foreordained whatsoever comes to pass.” Man’s part is to accept them with submission. As the Anglican divines soon ceased to attend the assembly, and the Independents were few in number, it was the work of Presbyterians only, the Scottish members carrying their proposal to make it an independent document and not a mere revision of the Thirty-nine Articles. After discussions lasting for two years it was debated in parliament, finished on the 22nd of March 1648, and was adopted by the Scottish parliament in the following year. It is the only confession which has been imposed by authority of parliament on the whole of the United Kingdom. This lasted in England for ten years. In Scotland its influence has continued to the present day, contributing not a little to mould the high qualities of religious insight and courage and perseverance which have honourably distinguished Scottish Presbyterians all the world over. This was the last great effort in constructive theology of the Reformation period. When Cromwell before his death in 1658 allowed a conference to prepare a new confession of faith for the whole commonwealth, the Westminster Confession was accepted as a whole with an added statement on church order and discipline. We must note, however, that the Baptist divines who were excluded from the Westminster Assembly issued a declaration of their principles under the title, “A Confession of Faith of seven Congregations or Churches in London which are commonly but unjustly called Anabaptists, for the Vindication of the Truth and Information of the Ignorant.”

Two other declarations may be quoted to show how necessary such confessions are even to religious societies which refuse to be bound by them. In 1675 Robert Barclay published an “Apology for the Society of Friends,” in which he declared what they held concerning revelation, scripture, the fall, redemption, the inward light, freedom of conscience.

In 1833 the Congregational Union published a Declaration or Confession of Faith, Church Order and Discipline. It was prepared by Dr George Redford of Worcester, and was presented, not as a scholastic or critical confession of faith, but merely such a statement as any intelligent member of the body might offer as containing its leading principles. It deals with the Bible as the final appeal in controversy, the doctrines of God, man, sin, the Incarnation, the Resurrection of our Lord Jesus Christ, “both the Son of man and the Son of God,” the work of the Holy Spirit, justification by faith, the perpetual obligation of Baptism and the Lord’s Supper, final judgment, the law of Christian fellowship. The same principles have been lucidly stated in the Evangelical Free Church catechism.

6. Confessions in the Eastern Orthodox Church.—The Eastern Church has no general doctrinal tests beyond the Nicene Creed, but from time to time synods have approved expositions of the faith such as the Athanasian Creed Greek church. (without the words “And the Son”), and the Orthodox Confession of the Catholic and Apostolic Eastern Church. This was the work of Petrus Mogilas, metropolitan of Kiev, and other theologians. It was written in 1640 in Russian, was translated into Greek, and approved by the council of Jassy and the patriarchs of Constantinople, Alexandria, Antioch and Jerusalem. It was affirmed by the council of Jerusalem in 1672, which also affirmed the Confession of Dositheus, patriarch of Jerusalem. Both of these confessions were drawn up to confute the teaching of a remarkable man who had been patriarch of Constantinople, Cyril Lucar. He was a student of Western theology, a correspondent of Archbishop Laud, and had travelled in Germany and Switzerland. In 1629 he published a confession in which he attempted to incorporate ideas of the reformers while preserving the leading ideas of Eastern traditional theology. The controversy chiefly turned on the question of the necessity of episcopacy. Dositheus taught that the existence of bishops is as necessary to the Church as “breath to a man and the sun to the world.” Christ is the universal and perpetual Head of the Church, but he exercises his rule by means of “the holy Fathers,” that is, the bishops whom the Holy Ghost has appointed to be in charge of local churches.

Mention may also be made of the longer catechism of the Orthodox Catholic Church compiled by Philaret, metropolitan of Moscow, revised and adopted by the Russian Holy Synod in 1839. The Church is defined as “a divinely-instituted community of men, united by the orthodox faith, the law of God, the hierarchy and the sacraments.”

7. Roman Catholic Formularies.—For our present purpose the distinctive features of Roman Catholicism may be said to be summed up in the decrees of the council of Trent and the creed of Pope Pius IV. The council sat at intervals Roman Catholic. from 1545-1563, but there was a marked divergence between the opinions advocated by prominent members of the council and its final decrees. Cardinal Pole had to leave the council because he advocated the doctrine of justification by faith. Even at the later sessions the cardinal of Lorraine with the French prelates supported the German representatives in requests for the cup for the laity, the permission of the marriage of priests, and the revision of the breviary. Finally the decisions of the council were promulgated in a declaration of XII. articles, usually called the Creed of Pius IV., which reaffirmed the Nicene Creed, and dealt with the preservation of the apostolic and ecclesiastical traditions, the interpretation of the Holy Scriptures “according to the sense which our Holy Mother Church has held,” the seven sacraments, the offering of the mass, transubstantiation, purgatory, the veneration of saints, relics, images, the efficacy of indulgences, the supremacy of the Roman Church and of the bishop of Rome as vicar of Christ. To this summary of doctrine should be added the dogmas of the immaculate conception of the Blessed Virgin declared in 1854, and of papal infallibility decreed by the Vatican council of 1870.

Conclusion.—In this survey of Christian confessions it has been impossible to do more than barely name many which deserve discussion. This is a subject which has grown in importance and is likely to grow further. The very intensity of that phase of modern thought which declaims fervently against all creeds, and would maintain what George Eliot called “the right of the individual to general haziness,” is likely to draw all Christian thinkers nearer to one another in sympathy through acceptance of the Apostles’ Creed as the common basis of Christian thought. In the words of Hilary of Poitiers, “Faith gathers strength through opposition.”

The question at once arises. Can the simple historic faith be maintained without adding theological interpretations, those arid wastes of dogma in which the springs of faith and reverence run dry? The answer is No. We cannot ask to be as if through nineteen centuries no one had ever asked a question about the relation of the Lord Jesus Christ to the Father and the Holy Spirit. If we could come back to the Bible and use biblical terms only, as Cyril of Jerusalem wished in his early days, we know from experience that the old errors would reappear in the form of new questions, and that we should have to pass through the dreary wilderness of controversy from implicit to explicit dogma, from “I believe that Jesus is the Lord” to the confession that the Only Begotten Son is “of one substance with the Father.” In the words of Hilary again:

“Faithful souls would be contented with the word of God which bids us: ‘Go teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Ghost.’ But also we are drawn by the faults of our heretical opponents to do things unlawful, to scale heights inaccessible, to speak out what is unspeakable, to presume where we ought not. And whereas it is by faith alone that we should worship the Father and reverence the Son, and be filled with the Spirit, we are now obliged to strain our weak human language in the utterance of things beyond its scope; forced into this evil procedure by the evil procedure of our foes. Hence what should be matter of silent religious meditation must now needs be imperilled by exposition in words.”

The province of reverent theology is to aid accurate thinking by the use of metaphysical or psychological terms. Its definitions are no more an end in themselves than an analysis of good drinking water, which by itself leaves us thirsty but encourages us to drink. So the Nicene Creed is the analysis of the river of the water of life of which the Sermon on the Mount is a description, flowing on from age to age, freely offered to the thirsty souls of men.

This justification of the ancient creeds carries with it the justification of later confessions so far as they answered questions which would be fatal to religion if they were not answered. As Principal Stewart puts it very clearly: “The answer given is based on the philosophy or science of the period. It does not necessarily form part of the religion itself, but is the best which with the materials at its command, in its own defence and in its love for truth, the religion (and its advocates) can give. But the answers may be superseded by better answers, or they may be rendered unnecessary because the questions are no longer asked. Thus the Calvinism of the 16th and 17th centuries elaborated answers to questions, which if no attempt had been made to answer them, would have perplexed earnest souls and condemned the system; but many parts of the system are now obsolete, because the conditions which suggested the questions which they sought to answer no longer exist or have no longer any interest or importance.”

Literature.—See J. Pearson, Exposition of the Creed (new ed., 1849); A. E. Burn, Introduction to the Creeds (1899), and The Athanasian Creed in vol. iv. of Texts and Studies (1896); H. B. Swete, The Apostles’ Creed (1899); F. Kattenbusch, Das apostolische Symbol (1894-1900); C. A. Heurtley, Harmonia Symbolica (1858): C. P. Caspari, Quellen zur Geschichte des Taufsymbols und der Glaubensregel (Christiania, 1866); and Alte und neue Quellen (1879). T. Zahn, Das apostolische Symbolum (1893); C. A. Swainson, The Nicene and Apostles’ Creed (1875); G. D. W. Ommanney, The Athanasian Creed (1897); B. F. Westcott, The Historic Faith (1882); J. Jayne, The Athanasian Creed (1905); J. A. Robinson, The Athanasian Creed (1905); E. C. S. Gibson, The Three Creeds (1908); F. J. A. Hort, Two Dissertations (1876); D. Waterland, Crit. Hist. edited by E. King (Oxford, 1870); F. Loofs and A. Harnack articles in Herzog-Hauck’s Realencyklopädie (“Athanasianum” and “Konstantino-politanisches Symbol”) (1896), &c.; K. Künstle, Antipriscilliana (Freiburg i. B., 1905); A. Stewart, Croall Lectures (in the press); S. G. Green, The Christian Creed (1898); P. Hall, Harmony of Protestant Confessions (London, 1842); F. Kattenbusch, Confessionskunde (Freiburg i. B., 1890); Winex’s Confessions of Christendom (Eng. trans., Edinburgh, 1865); A. Seeberg, Der Katechismus der Urchristenheit (Leipzig, 1903); F. Wiegand, Die Stellung des apostolischen Symbols (Leipzig, 1899); H. Goodwin, The Foundations of the Creed (London, 1889); T. H. Bindley, The Oecumenical Documents of the Faith (London, 1906); J. Kunze, Das nicänisch-konstantinopolitanische Symbol; S. Baeumer, Das apostolische Glaubensbekenntnis (Mainz, 1893); B. Döxholt, Das Taufsymbol. der alten Kirche (Paderborn, 1898); L. Hahn, Bibliothek der Symbole u. Glaubensregeln (Breslau, 1897); A. C. McGiffert, The Apostles’ Creed (Edinburgh, 1902); and F. Loofs, Symbolik (Leipzig, 1902).

(A. E. B.)

CREEK (Mid. Eng. crike or creke, common to many N. European languages), a small inlet on a low coast, an inlet in a river formed by the mouth of a small stream, a shallow narrow harbour for small vessels. In America and Australia especially there are many long streams which can be everywhere forded and sometimes dry up, and are navigable only at their tidal estuaries, mere brooks in width which are of great economic importance. They form complete river-systems, and are the only supply of surface water over many thousand square miles. They are at some seasons a mere chain of “water-holes,” but occasionally they are strongly flooded. Since exploration began at the coast and advanced inland, it is probable that the explorers, advancing up the narrow inlets or “creeks,” used the same word for the streams which flowed into these as they followed their courses upward into the country. The early settlers would use the same word for that portion of the stream which flowed through their own land, and in Australia particularly the word has the same local meaning as brook in England. On a map the whole system is called a river, e.g. the river Wakefield in South Australia gives its name to Port Wakefield, but the stream is always locally called “the creek.”

CREEK or MUSKOGEE (Muscogee) INDIANS (Algonquin maskoki, “creeks,” in reference to the many creeks and rivulets running through their country), a confederacy of North American Indians, who formerly occupied most of Alabama and Georgia. The confederacy seems to have been in existence in 1540, and then included the Muskogee, the ruling tribe, whose language was generally spoken, the Alabama, the Hichiti, Koasati and others of the Muskogean stock, with the Yuchi and the Natchez, a large number of Shawano and the Seminoles of Florida as a branch. The Creeks were agriculturists living in villages of log houses. They were brave fighters, but during the 18th century only had one struggle, of little importance, with the settlers. The Creek War of 1813-14 was, however, serious. The confederacy was completely defeated in three hard-fought battles, and the peace treaty which followed involved the cession to the United States government of most of the Creek country. In the Civil War the Creeks were divided in their allegiance and suffered heavily in the campaigns. The so-called Creek nation is now settled in Oklahoma, but independent government virtually ceased in 1906. In 1904 they numbered some 16,000, some two-thirds being of pure or mixed Creek blood.

CREETOWN, a seaport of Kirkcudbrightshire, Scotland. Pop. (1901) 991. It is situated near the head of Wigtown Bay, 18 m. W. of Castle Douglas, but 23½ m. by the Portpatrick and Wigtownshire Railway. The granite quarries in the vicinity constitute the leading industry, the stone for the Liverpool docks and other public works having been obtained from them. The village dates from 1785, and it became a burgh of barony in 1792. Sir Walter Scott laid part of the scene of Guy Mannering in this neighbourhood. Dr Thomas Brown, the metaphysician (1778-1820), was a native of the parish (Kirkmabreck) in which Creetown lies.

CREEVEY, THOMAS (1768-1838), English politician, son of William Creevey, a Liverpool merchant, was born in that city in March 1768. He went to Queen’s College, Cambridge, and graduated as seventh wrangler in 1789. The same year he became a student at the Inner Temple, and was called to the bar in 1794. In 1802 he entered parliament through the duke of Norfolk’s nomination as member for Thetford, and married a widow with six children, Mrs Ord, who had a life interest in a comfortable income. Creevey was a Whig and a follower of Fox, and his active intellect and social qualities procured him a considerable intimacy with the leaders of this political circle. In 1806, when the brief “All the Talents” ministry was formed, he was given the office of secretary to the Board of Control; in 1830, when next his party came into power, Creevey, who had lost his seat in parliament, was appointed by Lord Grey treasurer of the ordnance; and subsequently Lord Melbourne made him treasurer of Greenwich hospital. After 1818, when his wife died, he had very slender means of his own, but he was popular with his friends and was well looked after by them; Greville, writing of him in 1829, remarks that “old Creevey is a living proof that a man may be perfectly happy and exceedingly poor. I think he is the only man I know in society who possesses nothing.” He died in February 1838. He is remembered through the Creevey Papers, published in 1903 under the editorship of Sir Herbert Maxwell, which, consisting partly of Creevey’s own journals and partly of correspondence, give a lively and valuable picture of the political and social life of the late Georgian era, and are characterized by an almost Pepysian outspokenness. They are a useful addition and correction to the Croker Papers, written from a Tory point of view. For thirty-six years Creevey had kept a “copious diary,” and had preserved a vast miscellaneous correspondence with such people as Lord Brougham, and his step-daughter, Elizabeth Ord, had assisted him, by keeping his letters to her, in compiling material avowedly for a collection of Creevey Papers in the future. At his death it was found that he had left his mistress, with whom he had lived for four years, his sole executrix and legatee, and Greville notes in his Memoirs the anxiety of Brougham and others to get the papers into their hands and suppress them. The diary, mentioned above, did not survive, perhaps through Brougham’s success, and the papers from which Sir Herbert Maxwell made his selection came into his hands from Mrs Blackett Ord, whose husband was the grandson of Creevey’s eldest step-daughter.

CREFELD, or Krefeld, a town of Germany, in the Prussian Rhine province, on the left side of and 3 m. distant from the Rhine, 32 m. N.W. from Cologne, and 15 m. N.W. from Düsseldorf, with which it is connected by a light electric railway. Pop. (1875) 62,905; (1905) 110,410. The town is one of the finest in the Rhine provinces, being well and regularly built, and possessing several handsome squares and attractive public gardens. A striking point about the inner town is that it forms a large rectangle, enclosed by four wide boulevards or “walls.” This feature, rare in German towns, is due to the fact that Crefeld was always an “open place,” and that therefore the circular form of a fortress town could be dispensed with. It has six Roman Catholic and four Evangelical churches (of which the Gothic Friedenskirche with a lofty spire, and the modern church of St Joseph, in the Romanesque style, are alone worth special mention); there are also a Mennonite and an Old Catholic church. The town hall, decorated with frescoes by P. Janssen (b. 1844), and the Kaiser Wilhelm Museum are the most noteworthy secular buildings. In the promenades are monuments to Moltke, Bismarck and Karl Wilhelm, the composer of the Wacht am Rhein. Among the schools and scientific institutions of the town the most important is the higher grade technical school for the study of the textile industries, which is attended by students from all parts of the world. Connected with this are subsidiary schools, notably one for dyeing and finishing.

Crefeld is the most important seat of the silk and velvet manufactures in Germany, and in this industry the larger part of the population of town and neighbourhood is employed. There are upwards of 12,000 silk power-looms in operation, and the value of the annual output in this branch alone is estimated at £3,000,000. A special feature is the manufacture of silk for covering umbrellas; while of its velvet manufacture that of velvet ribbon is the chief. The other industries of the town, notably dyeing, stuff-printing and stamping, are very considerable, and there are also engineering and machine shops, chemical, cellulose, soap, and other factories, breweries, distilleries and tanneries. The surrounding fertile district is almost entirely laid out in market gardens. Crefeld is an important railway centre, and has direct communication with Cologne, Rheydt, München-Gladbach and Holland (via Zevenaar).

Crefeld is first mentioned in records of the 12th century. From the emperor Charles IV. it received market rights in 1361 and the status of a town in 1373. It belonged to the counts of Mörs, and was annexed to Prussia, with the countship, in 1702. It remained a place of little importance until the 17th century, when religious persecution drove to it a number of Calvinists and Separatists from Jülich and Berg (followed later by Mennonites), who introduced the manufacture of linen. The number of such immigrants still further increased in the 18th century, when, the silk industry having been introduced from Holland, the town rapidly developed. The French occupation in 1795 and the resulting restriction of trade weighed for a while heavily upon the new industry; but with the termination of the war and the re-establishment of Prussian rule the old prosperity returned.

CREIGHTON, MANDELL (1843-1901), English historian and bishop of London, was born at Carlisle on the 5th of July 1843, being the eldest son of Robert Creighton, a well-to-do upholsterer of that city. He was educated at Durham grammar school and at Merton College, Oxford, where he was elected to a postmastership in 1862. He obtained a first-class in literae humaniores, and a second in law and modern history in 1866. In the same year he became tutor and fellow of Merton. He was ordained deacon, on his fellowship, in 1870, and priest in 1873; in 1872 he had married Louise, daughter of Robert von Glehn, a London merchant (herself a writer of several successful books of history). Meanwhile he had published several small historical works; but his college and university duties left little time for writing, and in 1875 he accepted the vicarage of Embleton, a parish on the coast of Northumberland, near Dunstanburgh, with an ancient and beautiful church and a fortified parsonage house, and within reach of the fine library in Bamburgh Keep. Here he remained for nearly ten years, acquiring that experience of parochial work which afterwards stood him in good stead, taking private pupils, studying and writing, as well as taking an active part in diocesan business. Here too he planned and wrote the first two volumes of his chief historical work, the History of the Papacy; and it was in part this which led to his being elected in 1884 to the newly-founded Dixie professorship of ecclesiastical history at Cambridge, where he went into residence early in 1885. At Cambridge his influence at once made itself felt, especially in the reorganization of the historical school. His lectures and conversation classes were extraordinarily good, possessing as he did the rare gift of kindling the enthusiasm without curbing the individuality of his pupils. In 1886 he combined with other leading historians to found the English Historical Review, of which he was editor for five years. Meanwhile the vacations were spent at Worcester, where he had been nominated a canon residentiary in 1885. In 1891 he was made canon of Windsor; but he never went into residence, being appointed in the same year to the see of Peterborough. He threw himself with characteristic energy into his new work, visiting, preaching and lecturing in every part of his diocese. He also found time to preach and lecture elsewhere, and to deliver remarkable speeches at social functions; he worked hard with Archbishop Benson on the Parish Councils Bill (1894); he became the first president of the Church Historical Society (1894), and continued in that office till his death; he took part in the Laud Commemoration (1895); he represented the English Church at the coronation of the tsar (1896). He even found time for academical work, delivering the Hulsean lectures (1893-1894) and the Rede lecture (1894) at Cambridge, and the Romanes lecture at Oxford (1896).

In 1897, on the translation of Dr Temple to Canterbury, Bishop Creighton was transferred to London. During Dr Temple’s episcopate ritual irregularities of all kinds had grown up, which left a very difficult task to his successor, more especially in view of the growing public agitation on the subject, of which he had to bear the brunt. As was only natural, his studied fairness did not satisfy partisans on either side; and his efforts towards conciliation laid him open to much misunderstanding. His administration, none the less, did much to preserve peace. He strained every nerve to induce his clergy to accept his ruling on the questions of the reservation of the Sacrament and of the ceremonial use of incense in accordance with the archbishop’s judgment in the Lincoln case; but when, during his last illness, a prosecutor brought proceedings against the clergy of five recalcitrant churches, the bishop, on the advice of his archdeacons, interposed his veto. One other effort on behalf of peace may be mentioned. In accordance with a vote of the diocesan conference, the bishop arranged the “Round Table Conference” between representative members of various parties, held at Fulham in October 1900, on “the doctrine of the Holy Eucharist and its expression in ritual,” and a report of its proceedings was published with a preface by him. The true work of his episcopate was, however, positive, not negative. He was an excellent administrator; and his wide knowledge, broad sympathies, and sound common sense, though they placed him outside the point of view common to most of his clergy, made him an invaluable guide in correcting their too often indiscreet zeal. He fully realized the special position of the English Church in Christendom, and firmly maintained its essential teaching. Yet he was no narrow Anglican. His love for the English Church never blinded him to its faults, and no man was less insular than he. As he was a historian before he became a bishop, so it was his historical sense which determined his general attitude as a bishop. It was this, together with a certain native taste for ecclesiastical pomp, which made him—while condemning the unhistorical extravagances of the ultra-ritualists—himself a ritualist. He was the first bishop of London, since the Reformation, to “pontificate” in a mitre as well as the cope, and though no man could have been less essentially “sacerdotal” he was always careful of correct ceremonial usage. His interests and his sympathies, however, extended far beyond the limits of the church. He took a foremost part in almost every good work in his diocese, social or educational, political or religious; while he found time also to cultivate friendly relations with thinking men and women of all schools, and to help all and sundry who came to him for advice and assistance. It was this multiplicity of activities and interests that proved fatal to him. By degrees the work, and especially the routine work, began to tell on him. He fell seriously ill in the late summer of 1900, and died on the 14th of January 1901. He was buried in St Paul’s cathedral, where a statue surmounts his tomb.

He was a man of striking presence and distinguished by a fine courtesy of manner. His irrepressible and often daring humour, together with his frank distaste for much conventional religious phraseology, was a stumbling-block to some pious people. But beneath it all lay a deep seriousness of purpose and a firm faith in what to him were the fundamental truths of religion.

Bishop Creighton’s principal published works are: History of the Papacy during the Period of the Reformation (5 vols., 1882-1897, new ed.); History of the Papacy from the Great Schism to the Sack of Rome (6 vols., 1897); The Early Renaissance in England (1895); Cardinal Wolsey (1895); Life of Simon de Montfort (1876, new ed. 1895); Queen Elizabeth (1896). He also edited the series of Epochs of English History, for which he wrote “The Age of Elizabeth” (13th ed., 1897); Historical Lectures and Addresses by Mandell Creighton, &c., edited by Mrs Creighton, were published in 1903.

See Life and Letters of Mandell Creighton, &c., by his wife (2 vols., 1904); and the article “Creighton and Stubbs” in Church Quarterly Review for Oct. 1905.

CREIL, a town of northern France, in the department of Oise, 32 m. N. of Paris on the Northern railway, on which it is an important junction. Pop. (1906) 9234. The town is situated on the Oise, on which it has a busy port. The manufacture of machinery, heavy iron goods and nails, and copper and iron founding, are important industries, and there are important metallurgical and engineering works at Montataire, about 2 m. distant; bricks and tiles and glass are also manufactured, and the Northern railway has workshops here. The church (12th to 15th centuries) is in the Gothic style. There are some traces of a castle in which Charles VI. resided during the period of his madness. Creil played a part of some importance in the wars of the 14th, 15th and 16th centuries.

CRELL (or Krell), NICHOLAS (c. 1551-1601), chancellor of the elector of Saxony, was born at Leipzig, and educated at the university of his native town. About 1580 he entered the service of Christian, the eldest son of Augustus I., elector of Saxony, and when Christian succeeded his father as elector in 1586, became his most influential counsellor. Crell’s religious views were Calvinistic or Crypto-Calvinistic, and both before and after his appointment as chancellor in 1589 he sought to substitute his own form of faith for the Lutheranism which was the accepted religion of electoral Saxony. Calvinists were appointed to many important ecclesiastical and educational offices; a translation of the Bible with Calvinistic annotations was brought out; and other measures were taken by Crell to attain his end. In foreign politics, also, he sought to change the traditional policy of Saxony, acting in unison with John Casimir, administrator of the Rhenish Palatinate, and promising assistance to Henry IV. of France. These proceedings, coupled with the jealousy felt at Crell’s high position and autocratic conduct, made the chancellor very unpopular, and when the elector died in October 1591 he was deprived of his offices and thrown into prison by order of Frederick William, duke of Saxe-Altenburg, the regent for the young elector Christian II. His trial was delayed until 1595, and then, owing partly to the interference of the imperial court of justice (Reichskammergericht), dragged on for six years. At length it was referred by the emperor Rudolph II. to a court of appeal at Prague, and sentence of death was passed. This was carried out at Dresden on the 9th of October 1601.

See A. V. Richard, Der kurfürstliche sächsische Kanzler Dr Nicolaus Krell (Frankfort, 1860); B. Bohnenstädt, Das Prozessverfahren gegen den kursächsischen Kanzler Dr Nikolaus Krell (Halle, 1901); F. Brandes, Der Kanzler Krell, ein Opfer des Orthodoxismus (Leipzig, 1873); and E. L. T. Henke, Caspar Peucer und Nicolaus Krell (Marburg, 1865).

CREMA, a town and episcopal see of Lombardy, Italy, in the province of Cremona, 26 m. N.E. by rail from the town of Cremona. Pop. (1901) town, 8027; commune, 9609. It is situated on the right bank of the Serio, 240 ft. above sea-level, in the centre of a rich agricultural district. The cathedral has a fine Lombard Gothic façade of the second half of the 14th century; the campanile belongs to the same period; the rest of the church has been restored in the baroque style. The clock tower opposite dates from the period of Venetian dominion in the 16th and 17th centuries. The castle, which was one of the strongest in Italy, was demolished in 1809. The church of S. Maria, ¾ m. E. of the town, was begun in 1490 by Giov. Batt. Battaggio; it is in the form of a Greek cross, with a central dome, and the exterior is a fine specimen of polychrome Lombard work (E. Gussalli in Rassegna d’ arte, 1905, p. 17).

The date of the foundation of Crema is uncertain. In the 10th century it appears to have been the principal place of the territory known as Isola Fulcheria. In the 12th century it was allied with Milan and attacked by Cremona, but was taken and sacked by Barbarossa in 1160. It was rebuilt in 1185. It fell under the Visconti in 1338, and joined the Lombard republic in 1447; but was taken by the Venetians in 1449, and, except from 1509 to 1529, remained under their dominion until 1797.

CREMATION (Lat. cremare, to burn), the burning of human corpses. This method of disposal of the dead may be said to have been the general practice of the ancient world, with the important exceptions of Egypt, where bodies were embalmed, Judaea, where they were buried in sepulchres, and China, where they were buried in the earth. In Greece, for instance, so well ascertained was the law that only suicides, unteethed children, and persons struck by lightning were denied the right to be burned. At Rome, one of the XII. Tables said, “Hominem mortuum in urbe ne sepelito, neve urito”; and in fact, from the close of the republic to the end of the 4th Christian century, burning on the pyre or rogus was the general rule.1 Whether in any of these cases cremation was adopted or rejected for sanitary or for superstitious reasons, it is difficult to say. Embalming would probably not succeed in climates less warm and dry than the Egyptian. The scarcity of fuel might also be a consideration. The Chinese are influenced by the doctrine of Feng-Shui, or incomprehensible wind water; they must have a properly placed grave in their own land, and with this view their corpses are sent home from long distances abroad. Even the Jews used cremation in the vale of Tophet when a plague came; and the modern Jews of Berlin and the Spanish and Portuguese Jews at Mile End cemetery were among the first to welcome the lately revived process. Probably also, some nations had religious objections to the pollution of the sacred principle of fire, and therefore practised exposure, suspension, throwing into the sea, cave-burial, desiccation or envelopment.2 Some at least of these methods must obviously have been suggested simply by the readiest means at hand. Cremation is still practised over a great part of Asia and America, but not always in the same form. Thus, the ashes may be stored in urns, or buried in the earth, or thrown to the wind, or (as among the Digger Indians) smeared with gum on the heads of the mourners. In one case the three processes of embalming, burning and burying are gone through; and in another, if a member of the tribe die at a great distance from home, some of his money and clothes are nevertheless burned by the family. As food, weapons, &c., are sometimes buried with the body, so they are sometimes burned with the body, the whole ashes being collected.3 The Siamese have a singular institution, according to which, before burning, the embalmed body lies in a temple for a period determined by the rank of the dead man,—the king for six months, and so downwards. If the poor relatives cannot afford fuel and the other necessary preparations, they bury the body, but exhume it for burning when an opportunity occurs.

There can be little doubt that the practice of cremation in modern Europe was at first stopped, and has since been prevented in great measure, by the Christian doctrine of the resurrection of the body; partly also by the notion that the Christian’s body was redeemed and purified.4 Some clergymen, however, as the late Mr Haweis in his Ashes to Ashes, a Cremation Prelude (London, 1874), have been prominent in favour of cremation. The objection of the clergy was disposed of by the philanthropist Lord Shaftesbury when he asked, “What would in such a case become of the blessed martyrs?” The very general practice of burying bodies in the precincts of a church in order that the dead might take benefit from the prayers of persons resorting to the church, and the religious ceremony which precedes both European burials and Asiatic cremations, have given the question a religious aspect. It is, however, in the ultimate resort, really a sanitary one. The disgusting results of pit-burial made cemeteries necessary. But cemeteries are equally liable to overcrowding, and are often nearer to inhabited houses than the old churchyards. It is possible, no doubt, to make a cemetery safe approximately by selecting a soil which is dry, close and porous, by careful drainage, and by rigid enforcement of the rules prescribing a certain depth (8 to 10 ft.) and a certain superficies (4 yds.) for graves. But a great mass of sanitary objections may be brought against even recent cemeteries in various countries. A dense clay, the best soil for preventing the levitation of gas, is the worst for the process of decomposition. The danger is strikingly illustrated in the careful planting of trees and shrubs to absorb the carbonic acid. Vault-burial in metallic coffins, even when sawdust charcoal is used, is still more dangerous than ordinary burial. It must also be remembered that the cemetery system can only be temporary. The soil is gradually filled with bones; houses crowd round; the law itself permits the reopening of graves at the expiry of fourteen years. We shall not, indeed, as Browne says, “be knaved out of our graves to have our skulls made drinking bowls and our bones turned into pipes!” But on this ground of sentiment cremation would certainly prevent any interruption of that “sweet sleep and calm rest” which the old prayer that the earth might lie lightly has associated with the grave. And in the meantime we should escape the horror of putrefaction and of the “small cold worm that fretteth the enshrouded form.”

In Europe Christian burial was long associated entirely with the ordinary practice of committing the corpse to the grave. But in the middle of the 19th century many distinguished physicians and chemists, especially in Italy, began prominently to advocate cremation. In 1874, a congress called to consider the matter at Milan resolved to petition the Chamber of Deputies for a clause in the new sanitary code, permitting cremation under the supervision of the syndics of the commune. In Switzerland Dr Vegmann Ercolani was the champion of the cause (see his Cremation the most Rational Method of Disposing of the Dead, 4th ed., Zurich, 1874). So long ago as 1797 cremation was seriously discussed by the French Assembly under the Directory, and the events of the Franco-Prussian War again brought the subject under the notice of the medical press and the sanitary authorities. The military experiments at Sédan, Chalons and Metz, of burying large numbers of bodies with quicklime, or pitch and straw, were not successful, but very dangerous. The matter was considered by the municipal council of Paris in connexion with the new cemetery at Méry-sur-Oise; and the prefect of the Seine in 1874 sent a circular asking information to all the cremation societies in Europe. In Britain the subject had slumbered for two centuries, since in 1658 Sir Thomas Browne published his quaint Hydriotaphia, or Urn-burial, which was mainly founded on the De funere Romanorum of the learned Kirchmannus. In 1817 Dr J. Jamieson gave a sketch of the “Origin of Cremation” (Proc. Royal Soc. Edin., 1817), and for many years prior to 1874 Dr Lord, medical officer of health for Hampstead, continued to urge the practical necessity for the introduction of the system.

It was Sir Henry Thompson, however, who first brought the question prominently before the public. Thompson’s problem was—“Given a dead body, to resolve it into carbonic acid, water and ammonia, rapidly, safely and not unpleasantly.” To solve this problem, experiments were made by Dr Polli at the Milan gas works, fully described in Dr Pietra Santa’s book, La Crémation des morts en France et à l’étranger, and by Professor Brunetti, who exhibited an apparatus at the Vienna Exhibition of 1873, and who stated his results in La Cremazione dei cadaveri (Padua, 1873). Polli obtained complete incineration or calcination of dogs by the use of coal-gas mixed with atmospheric air, applied to a cylindrical retort of refracting clay, so as to consume the gaseous products of combustion. The process was complete in two hours, and the ashes weighed about 5% of the weight before cremation. Brunetti used an oblong furnace of refracting brick with side-doors to regulate the draught, and above a cast-iron dome with movable shutters. The body was placed on a metallic plate suspended on iron wire. The gas generated escaped by the shutters, and in two hours carbonization was complete. The heat was then raised and concentrated, and at the end of four hours the operation was over; 180 ℔ of wood costing 2s. 4d. sterling was burned. In a reverberating furnace used by Sir Henry Thompson a body, weighing 144 ℔, was reduced in fifty minutes to about 4 ℔ of lime dust. The noxious gases, which were undoubtedly produced during the first five minutes of combustion, passed through a flue into a second furnace and were entirely consumed. In the ordinary Siemens regenerative furnace (which was adapted by Reclam in Germany for cremation, and also by Sir Henry Thompson) only the hot-blast was used, the body supplying hydrogen and carbon; or a stream of heated hydrocarbon mixed with heated air was sent from a gasometer supplied with coal, charcoal, peat or wood,—the brick or iron-cased chamber being thus heated to a high degree before cremation begins.

Steps were at once taken to form an English society to promote the practice of cremation. A declaration of its objects was drawn up and signed on the 13th January 1874 by the following persons—Shirley Brooks, William Eassie, Ernest Hart, the Rev. H. R. Haweis, G. H. Hawkins, John Cordy Jeaffreson, F. Lehmann, C. F. Lord, W. Shaen, A. Strahan, (Sir) Henry Thompson, Major Vaughan, Rev. C. Voysey and (Sir) T. Spencer Wells; and they frequently met to consider the necessary steps in order to attain their object. The laws and regulations having been thoroughly discussed, the membership of the society was constituted by an annual contribution for expenses, and a subscription to the following declaration:—

“We disapprove the present custom of burying the dead, and desire to substitute some mode which shall rapidly resolve the body into its component elements by a process which cannot offend the living, and shall render the remains absolutely innocuous. Until some better method is devised, we desire to adopt that usually known as cremation.”

Finally, on 29th April a meeting was held, a council was formed, and Sir H. Thompson was elected president and chairman. Mr Eassie (who in 1875 published a valuable work on Cremation of the Dead) was at the same time appointed honorary secretary.5 In 1875 the following were added:—Mrs Rose Mary Crawshay, Mr Higford Burr, Rev. J. Long, Mr W. Robinson and the Rev. Brooke Lambert. Subsequently followed Lord Bramwell, Sir Chas. Cameron, Dr Farquharson, Sir Douglas Galton, Lord Playfair, Mr Martin Ridley Smith, Mr James A. Budgett, Mr Edmund Yates, Mr J. S. Fletcher, Mr J. C. Swinburne-Hanham, the duke of Westminster (on Lord Bramwell’s death), and Sir Arthur Arnold. These may be considered the pioneers of the movement for reform.

On account of difficulties and prejudices6 the council was unable to purchase a freehold until 1878, when an acre was obtained at Woking, not far distant from the cemetery. At this time the furnace employed by Professor Gorini of Lodi, Italy, appeared to be the best for working with on a small scale; and he was invited to visit England to superintend its erection. This was completed in 1879, and the body of a horse was cremated rapidly and completely without any smoke or effluvia from the chimney. No sooner was this successful step taken than the president received a communication from the Home Office, which resulted in a personal interview with the home secretary; the issue of which was that if the society desired to avoid direct hostile action, an assurance must be given that no cremation should be attempted without leave first obtained from the minister. This of course was given, no further building took place, and the society’s labours were confined to employing means to diffuse information on the subject. Sir Spencer Wells brought it before the annual meeting of the British Medical Association in 1880, when a petition to the home secretary for permission to adopt cremation was largely signed by the leading men in town and country, but without any immediate result. The next important development was an application to the council in 1882, by Captain Hanham in Dorsetshire, to undertake the cremation of two deceased relatives who had left express instructions to that effect. The home secretary was applied to, and refused. The bodies were preserved, and Captain Hanham erected a crematorium on his estate, and the cremation took place there. He himself, dying a year later, was cremated also; in both cases the result was attained under the supervision of Mr J. C. Swinburne-Hanham, who succeeded Mr Eassie in 1888 as honorary secretary to the society. The government took no notice. But in 1883 a cremation was performed in Wales by a man on the body of his child, and legal proceedings were taken against him. Mr Justice Stephen, in February 1884, delivered his well-known judgment at the Assizes there, declaring cremation to be a legal procedure, provided no nuisance were caused thereby to others. The council of the society at once declared themselves absolved from their promise to the Home Office, and publicly offered to perform cremation, laying down strict rules for careful inquiry into the cause of death in every case. They stated that they were fully aware that the chief practical objection to cremation was that it removed traces of poison or violence which might have caused death. Declining to trust the very imperfect statement generally made respecting the cause of death in the ordinary death certificate (unless a coroner’s inquest had been held), they adopted a system of very stringent inquiry, the result of which in each case was to be submitted to the president, to be investigated and approved by him before cremation could take place, with the right to decline or require an inquest if he thought proper; and this course has been followed ever since the first cremation.

It was on 26th March 1885 that the first cremation at Woking took place, the subject being a lady.7 In 1888 it became necessary, nearly 100 bodies having been by this date cremated, to build a large hall for religious service, as well as waiting-rooms, in connexion with the crematorium there. The dukes of Bedford and Westminster headed the appeal for funds, each with £105. The former (the 9th duke of Bedford) especially took great interest in the progress of the society, and offered to furnish further donations to any extent necessary. During the next two years he generously defrayed costs to the amount of £3500, and built a smaller crematorium adjacent for himself and family. The latter building was first used on the 18th of January 1891, a few days after the duke’s own death. The number of cremations slowly increased year by year, and the total at the end of 1900 was 1824. Many of these were persons of distinction—by rank, or by attainments in art, literature and science, or in public life.

The council next turned their attention to the need for a national system of death certification, to be enforced by law as an essential and much-needed reform in connexion with cremation. On the 6th of January 1893 the duke Death certification. of Westminster introduced a deputation to the secretary of state for the home department, Mr Asquith, and the president of the Cremation Society opened the case, showing that no less than 7% of the burials in England took place without any certificate, while in some districts it was far greater. In consequence of this the home secretary appointed a select committee of the House of Commons, which was presided over by Sir Walter Foster, of the Local Government Board, to “inquire into the sufficiency of the existing law as to the disposal of the dead ... and especially for detecting the causes of death due to poison, violence, and criminal neglect.” After a prolonged inquiry and careful consideration of the evidence, a full report and conclusions drawn therefrom were unanimously agreed to, and published as a blue-book in the autumn of 1893.8

The following conclusions are quoted from this volume:—Page iii. “So far as affording a record of the true cause of death and the detection of it in cases where death may have been due to violence, poison, or where criminal neglect is concerned, the class of certified deaths leaves much to be desired.” Page iv. Certification is extremely important as a deterrent of crime, and numerous proofs are given at length in support of the statement.... “Contrast this class with that of uncertified deaths, when the result is such as to force upon your Committee the conviction that vastly more deaths occur annually from foul play and criminal neglect than the law recognizes.” Page vii. Great uncertainty in resorting to the coroner’s court, and want of system in connexion with the practice of it, are affirmed to exist. Page x. It is stated that the opportunity for perpetrating crime is great in the considerable class of uncertified cases ... “in short, the existing procedure plays into the hands of the criminal classes.” “Your Committee are much impressed with the serious possibilities implied in a system which permits death and burial to take place without the production of satisfactory medical evidence of the cause of death.” Page xii. “Your Committee have arrived at the conclusion that the appointment of medical officials, who should investigate all cases of death which are not certified by a medical practitioner in attendance, is a proposal which deserves their support.”

In considering cremation, the committee reported as follows:—Page xxii. “Your Committee are of opinion that there is only one question in connexion with this method of disposing of a dead body to which it is necessary for them to refer. That question is the supposed danger to the community arising from the fact that with the destruction of the body the possibility of obtaining evidence of the cause of death by post-mortem examination also disappears.” The mode of proceeding adopted by the Cremation Society of England having been described, “your Committee are of opinion that with the precautions adopted in connexion with cremation, as carried out by the Cremation Society, there is little probability that cases of crime would escape detection, but inasmuch as these precautions are purely voluntary, your Committee consider that in the interests of public safety such regulations should be enforced by law.”

The Cremation Society felt that this report much strengthened the case for legislation amending the law of death certification. In August 1894 the president of the society laid the results of the select committee before the British Medical Association at Bristol, and a unanimous vote was obtained in favour of the suggestions made by it. In November a second deputation waited on Mr Asquith, in which the president of the society begged him to carry out the system recommended. The home secretary replied that the business belonged to the department of the Local Government Board, and that it was already dealing with the question and bringing it to a satisfactory solution. Soon afterwards, however, the government changed, other questions became pressing and further consideration of the subject was postponed.

With reference to the recommendations of the select committee before mentioned, the regulations necessary for registration of death and the disposal of the dead may be outlined as follows:— (1) That no body should be buried, cremated, or otherwise disposed of without a medical certificate of death signed, after personal knowledge and observation, or by information obtained after investigation made by a qualified medical officer appointed for the purpose. (2) A qualified medical man should be appointed as official certifier in every parish, or district of neighbouring parishes, his duty being to inquire into all cases of death and report the cause in writing, together with such other details as may be deemed necessary. This would naturally fall within the duties of the medical officer of health for the district, and registration should be made at his office. (3) If the circumstances of death obviously demand a coroner’s inquest, the case should be transferred to his court and the cause determined, with or without autopsy. If there appears to be no ground for holding an inquest, and autopsy be necessary to the furnishing of a certificate, the official certifier should make it, and state the result in his report. (4) No person or company should be henceforth permitted to construct or use an apparatus for cremating human bodies without license from the Local Government Board or other authority. (5) No crematory should be so employed unless the site, construction, and system of management have been approved after survey by an officer appointed by government for the purpose. But the licence to construct or use a crematory should not be withheld if guarantees are given that the conditions required are or will be complied with. All such crematories to be subject at all times to inspection by an officer appointed by the government. (6) The burning of a human body, otherwise than in an officially recognized crematory, should be illegal, and punishable by penalty. (7) No human body should be cremated unless the official examiner added the words “Cremation permitted.” This he should be bound to do if, after due inquiry, he can certify that the deceased has died from natural causes, and not from ill-treatment, poison or violence.

The Cremation Act 1902 (2 Ed. VII. ch. 8), and the regulations9 made thereunder by the home secretary, have since given legislative effect to some of the foregoing recommendations and have laid down a code of laws applicable and binding where cremation is resorted to. But the amendments in the law of death certification generally, so long pressed for by the Cremation Society of England and recommended by the select committee, are none the less necessary.

Undoubtedly in populous communities and in crowded districts the burial of dead bodies is liable to be a source of danger to the living. As early as 1840 a commission had been appointed, including some of the earliest authorities on sanitary science,—namely, Drs Southwood Smith, Chadwick, Milroy, Sutherland, Waller Lewis and others,—to conduct a searching inquiry into the state of the burial-grounds of London and large provincial towns. By the report10 the existence of such a danger was strikingly demonstrated, and intramural interments were in consequence made illegal. The advocates of burial then declared that interment in certain light soils would safely and efficiently decompose the putrefying elements which begin to be developed the moment death takes place, and which rapidly become dangerous to the living, still more so in the case of deaths from contagious disease. But these light dry soils and elevated spots are precisely those best adapted for human habitation; to say nothing of their value for food-production. Granted the efficiency of such burial, it only effects in the course of a few years what exposure to a high temperature accomplishes with absolute safety in an hour. In a densely populated country the struggle between the claims of the dead and the living to occupy the choicest sites becomes a serious matter. All decaying animal remains give off effluvia—gases—which are transferred through the medium of the atmosphere to become converted into vegetable growth of some kind—trees, crops, garden produce, grass, &c. Every plant absorbs these gases by its leaves, each one of which is provided with hundreds of stomata—open mouths—by which they fix or utilize the carbon to form woody fibre, and give off free oxygen to the atmosphere. Thus it is that the air we breathe is kept pure by the constant interaction between the animal and vegetable kingdoms. It may be taken as certain that the gaseous products arising from a cremated body—amounting, although invisible, to no less than 97% of its weight, 3% only remaining as solids, in the form of a pure white ash—become in the course of a few hours integral and active elements in some form of vegetable life. The result of this reasoning has been that, by slow degrees, crematoria have been constructed at many of the populous cities in Great Britain and abroad (see Statistics below).

The subject of employing cremation for the bodies of those who die of contagious disease is a most important one. Sir H. Thompson advocated this course in a paper read before the International Congress of Hygiene held in London in 1891; and a resolution strongly approving the practice was carried unanimously at a large meeting of experts and medical officers of health. Such diseases are small-pox, scarlet fever, diphtheria, consumption, malignant cholera, enteric, relapsing and puerperal fevers, the annual number of deaths from which in the United Kingdom is upwards of 80,000. Complete disinfection takes place by means of the high temperature to which the body is exposed. At the present day it is compulsory to report any case in the foregoing list, whenever it occurs, to the medical officer of health for the district; and it is customary to disinfect the rooms themselves, as well as the clothes and furniture used by the patient if the case be fatal; but the body, which is the source and origin of the evil, and is itself loaded with the germs of a specific poison, is left to the chances which attach to its preservation in that condition, when buried in a fit or unfit soil or situation.

The process of preparing a body for cremation requires a brief notice. The plan generally adopted is to place it (in the usual shroud) in a light pine shell, discarding all heavy oak or other coffin, and to introduce it into the furnace in that manner. Thus there is no handling or exposure of the body after it reaches the crematorium. The type of furnace in general use is on the reverberatory principle, the body being consumed in a separate chamber heated to over 2000° Fahr. by a coke fire. In a few instances a furnace burning ordinary illuminating gas instead of coke is in use.

(H. Th.)

Statistics.—The following statistics show the history of modern cremation and its progress at home and abroad:—

Foreign Countries.—The first experiment in Italy was made by Brunetti in 1869, his second and third in 1870. Gorini and Polli published their first cases in 1872. Brunetti exhibited his at Vienna in 1873. All were performed in the open air. The next in Europe was a single case at Breslau in 1874. Soon after, an English lady was cremated in a closed apparatus (Siemens) at Dresden. The next cremation in a closed receptacle took place at Milan in 1876. In the same year a Cremation Society was formed, a handsome building was erected, and two Gorini furnaces were at work in 1880. In 1899 the total number of cremations was 1355. In Italy 28 crematoria exist, viz. at Alessandria, Asti, Bologna, Bra, Brescia, Como, Cremona, Florence, Genoa, Leghorn, Lodi, Mantua, Milan, Modena, Novara, Padua, Perugia, Pisa, Pistoia, Rome, San Remo, Siena, Spezia, Turin, Udine, Verona and Venice. The total number of cremations in Italy in 1906 was 440.

In Germany the first crematorium was erected at Gotha; it was opened in 1878, and the total cremations down to September 1st, 1907, numbered 4584. At Ohlsdorf, Hamburg, the crematorium was opened in November 1892, and the total cremations down to September 1st, 1907, numbered 2521. At Heidelberg the crematorium was opened in 1891, and the total cremations down to September 1st, 1907, numbered 1741. Throughout the German empire there are, in addition to the above, crematoria at Bremen, Eisenach, Jena, Karlsruhe, Mannheim, Mainz, Offenbach, Heilbronn, Ulm, Chemnitz and Stuttgart, besides over eighty societies for promoting cremation. The total number of cremations which took place in Germany in 1906 was 2057, making a total of 13,614 down to September 1st, 1907.

Other societies exist in Denmark, Holland, Belgium, Sweden, Norway and Switzerland. At the crematorium at Copenhagen 77 bodies were cremated in 1906, the total being 500. The Stockholm crematorium was opened in October 1887, and the cremations in 1906 numbered 56. The Gothenburg crematorium (also in Sweden) was opened in January 1890, and the cremations there in 1906 were 14. Switzerland has four crematoria, viz. at Basel, Geneva, Zurich and St Gallen—524 cremations took place in that country in 1906.

In Paris a cremation society was founded in 1880, and in 1886-1887 a large crematorium was constructed by the municipal council at Père Lachaise, containing three Gorini furnaces. It was first used in October 1887 for two men who died of small-pox. The demand became large; an improved furnace was soon devised, the unclaimed bodies at the hospitals and the remains at the dissecting rooms being cremated there, besides a large number of embryos. In 1906 the number, including the last-named class, was 6906. The total number of incinerations at Père Lachaise down to December 31st, 1906 (including both classes) was 86,962; but the employment of cremation for the purposes named has deterred a resort to it by many. Had a separate establishment been organized for the public, its success would have been greater. A magnificent edifice has been constructed by the municipality of Paris for the conservation of the ashes of persons who have been cremated. Crematoria have been established also at Rouen, Rheims and Marseilles, and the construction of crematoria in other of the great provincial centres of France was in contemplation.

In Buenos Aires, since 1844, the bodies of all persons dying of contagious disease are cremated, and there is also a separate establishment for the use of the public.

At Tokio in Japan no fewer than 22 crematoria exist, and about an equal number of cremations and burials in earth take place.

At Calcutta a crematorium was opened in 1906.

At Montreal, Canada, there is a crematorium which began operations in 1902, and completed 44 cremations up to the 31st of December 1905.

United States.—There were 33 crematoria in the United States on September 1st, 1907. At Fresh Pond, New York, erected in 1885, the total number of cremations to December 31st, 1906, being 8514. At Buffalo, N.Y., the first cremation taking place in 1885, and the total number down to December 31st, 1905, being 787. At Troy (Earl Crematorium), N. Y., the first cremation taking place in 1890, and the total number down to December 31st, 1905, 249. At Swinburne Island, N.Y., cremations beginning in 1890, total to December 31st, 1905, 123. At Waterville, N.Y., cremations beginning in 1893, total to December 31st, 1906, 62. At St Louis, Missouri, cremations beginning in 1888, total to September 1st, 1907, 2151. At Philadelphia, Penn., cremations beginning in 1888, total to September 1st, 1907, 1685. At San Francisco, Cal., “Odd Fellows,” opened in 1895, total to December 31st, 1906, 6151. Also at San Francisco, Cal., “Cypress Lawn,” opened in 1893, total to December 31st, 1905, 1492. At Los Angeles, Cal., No. 1, Rosedale, opened in 1887, total to December 31st, 1905, 866; No. 2, Evergreen, opened in 1902, total to December 31st, 1905, 413; No. 3, Gower Street, opened in 1907 with 54 down to September 1st. At Boston, Mass., opened in 1893, total to September 1st, 1907, 2493. At Cincinnati, Ohio, opened in 1887, total to September 1st, 1907, 1245. At Chicago, opened in 1893, total to September 1st, 1907, 2188. At Detroit, Michigan, opened in 1887, total to December 31st, 1905, 689. At Pittsburg, Penn., opened in 1886, total to September 1st, 1907, 377. At Baltimore, opened in 1889, total to December 31st, 1905, 263. At Lancaster, Penn., opened in 1884, total to December 31st, 1906, 106. At Davenport, Iowa, opened in 1891, total to September 1st, 1907, 331. At Milwaukee, opened in 1896, total to October 1905, 442. At Washington, opened in 1897, total to December 31st, 1905, 275. The Le Moyne (Washington, Pa.) crematory, the first in the United States, was erected by Dr F. Julius le Moyne in 1876, for private use. The first cremation was that of the baron de Palin, of New York, December 6th, 1876. Dr F. Julius le Moyne died October 1879, and his remains were cremated in his own crematory. Total number of cremations (to 1907) 41. At Pasadena, Cal., opened in 1895, total to September 1st, 1907, 491. At St. Paul, Minn., opened in 1897, total to December 31st, 1905, 145. At Fort Wayne, Ind., opened in 1897, total to September 1st, 1907, 41. At Cambridge, Mass., opened in 1900, total to September 1st, 1907, 1090. At Cleveland, Ohio, opened in 1901, total to December 31st, 1905, 283. At Denver, Col., opened in 1904, total to December 31st, 1905, 109. At Indianapolis, opened in 1904, total to December 31st, 1905, 32. At Oakland, Cal., opened in 1902, total to September 1st, 1907, 2196. At Portland, Ore., opened in 1901, total to December 31st, 1905, 327. At Seattle, Washington, opened in 1905, with 21 to the end of that year.

United Kingdom.—There were 13 crematoria in operation in the United Kingdom on September 1st, 1907. The oldest is that at Woking, Surrey, which was first used for the cremation of human remains in 1885. In that year three cremations took place there, the number gradually increasing each year until in 1901 301 bodies were cremated. Up to September 1st, 1907, the total number of cremations at Woking was 2939. Then followed the crematorium at Manchester, opened in 1892 with 90 in 1906 and a total of 1085; at Glasgow, opened in 1895 with 45 in 1906 and a total of 252; at Liverpool, opened in 1896, with 46 in 1906 and a total of 374; at Hull, opened in 1901 (the first municipal crematorium), with 17 in 1906 and a total of 116; at Darlington, also opened in 1901, with 13 in 1906 and a total of 33. The Leicester Corporation crematorium was opened in 1902, with 12 in 1906 and a total of 50. Next in order came the Golder’s Green crematorium, Hampstead, London, which was opened in December 1902. In 1906 298 cremations took place there, making a total of 1091. After this followed the Birmingham crematorium, opened in 1903, with 21 in 1906 and a total of 84; the City of London crematorium at Little Ilford, opened in 1905, with 23 for 1906 and a total of 46; the Leeds crematorium, opened in 1905, with 15 in 1906 and a total of 42; the Bradford Corporation crematorium, opened in 1905, with 13 in 1906, and a total of 20; and the Sheffield Corporation crematorium, opened in 1905, with 6 in 1906 and a total of 26. Thus there were 739 cremations in the United Kingdom in 1906, making a total at the above crematoria down to September 1st, 1907, of 6158. The Golder’s Green crematorium, situated on the northern boundary of Hampstead Heath, stands in its own grounds of 12 acres, and is but 35 minutes’ drive from Oxford Circus. London thus has two crematoria within driving distance of its centre, and the Woking crematorium within easy reach of the south-west suburbs.

(J. C. S.-H.)

CREMER, JAKOBUS JAN (1837-1880), Dutch novelist, born at Arnhem in September 1837, started life as a painter, but soon exchanged the brush for the pen. The great success of his first novelettes (Betuwsche Novellen and Overbetuwsche Novellen), published about 1855—reprinted many times since, and translated into German and French—showed Cremer the wisdom of his new departure. These short stories of Dutch provincial life are written in the quaint dialect of the Betuwe, the large flat Gelderland island, formed by the Rhine, the name recalling the presumed earliest inhabitants, the Batavi. Cremer is strongest in his delineation of character. His picturesque humour, coming out, perhaps, most forcibly in his numerous readings of the Betuwe novelettes, soon procured him the name of the “Dutch Fritz Reuter.” In his later novels Cremer abandons both the language and the slight love-stories of the Betuwe, depicting the Dutch life of other centres in the national tongue. The principal are: Anna Rooze (1867), Dokter Helmond en zijn Vrouw (1870), Hanna de Freule (1873), Daniel Sils, &c. Cremer was less successful as a playwright, and his two comedies, Peasant and Nobleman and Emma Bertholt, did not enhance his fame; nor did a volume of poems, published in 1873. He died at the Hague in June 1880. His collected novels have appeared at Leiden. An English novel, founded by Albert Vandam upon Anna Rooze, considered by many his best work, was published in London (1877, 3 vols.) under the title of An Everyday Heroine.

CREMERA (mod. Fosso della Valchetta), a small stream in Etruria which falls into the Tiber about 6 m. N. of Rome. The identification with the Fosso della Valchetta is fixed as correct by the account in Livy ii. 49, which shows that the Saxa Rubra were not far off, and this we know to be the Roman name of the post station of Prima Porta, about 7 m. from Rome on the Via Flaminia. It is famous for the defeat of the three hundred Fabii, who had established a fortified post on its banks.

CRÉMIEUX, ISAAC MOÏSE [known as Adolphe] (1796-1880), French statesman, was born at Nîmes, of a rich Jewish family. He began life as an advocate in his native town. After the revolution of 1830 he came to Paris, formed connexions with numerous political personages, even with King Louis Philippe, and became a brilliant defender of Liberal ideas in the law courts and in the press,—witness his Éloge funèbre of the bishop Grégoire (1830), his Mémoire for the political rehabilitation of Marshal Ney (1833), and his plea for the accused of April (1835). Elected deputy in 1842, he was one of the leaders in the campaign against the Guizot ministry, and his eloquence contributed greatly to the success of his party. On the 24th of February 1848 he was chosen by the Republicans as a member of the provisional government, and as minister of justice he secured the decrees abolishing the death penalty for political offences, and making the office of judge immovable. When the conflict between the Republicans and Socialists broke out he resigned office, but continued to sit in the constituent assembly. At first he supported Louis Napoleon, but when he discovered the prince’s imperial ambitions he broke with him. Arrested and imprisoned on the 2nd of December 1851, he remained in private life until November 1869, when he was elected as a Republican deputy by Paris. On the 4th of September 1870 he was again chosen member of the government of national defence, and resumed the ministry of justice. He then formed part of the Delegation of Tours, but took no part in the completion of the organization of defence. He resigned with his colleagues on the 14th of February 1871. Eight months later he was elected deputy, then life senator in 1875. He died on the 10th of February 1880. Crémieux did much to better the condition of the Jews. He was president of the Universal Israelite Alliance, and while in the government of the national defence he secured the franchise for the Jews in Algeria. This famous Décret Crémieux was the origin of the anti-Semitic movement in Algiers. Crémieux published a Recueil of his political cases (1869), and the Actes de la délégation de Tours et de Bordeaux (2 vols., 1871).

CREMONA, LUIGI (1830-1903), Italian mathematician, was born at Pavia on the 7th of December 1830. In 1848, when Milan and Venice rose against Austria, Cremona, then only a lad of seventeen, joined the ranks of the Italian volunteers, and remained with them, fighting on behalf of his country’s freedom, till, in 1849, the capitulation of Venice put an end to the hopeless campaign. He then returned to Pavia, where he pursued his studies at the university under Francesco Brioschi, and determined to seek a career as teacher of mathematics. His first appointment was as elementary mathematical master at the gymnasium and lyceum of Cremona, and he afterwards obtained a similar post at Milan. In 1860 he was appointed to the professorship of higher geometry at the university of Bologna, and in 1866 to that of higher geometry and graphical statics at the higher technical college of Milan. In this same year he competed for the Steiner prize of the Berlin Academy, with a treatise entitled “Memoria sulle superficie de terzo ordine,” and shared the award with J. C. F. Sturm. Two years later the same prize was conferred on him without competition. In 1873 he was called to Rome to organize the college of engineering, and was also appointed professor of higher mathematics at the university. Cremona’s reputation had now become European, and in 1879 he was elected a corresponding member of the Royal Society. In the same year he was made a senator of the kingdom of Italy. He died on the 10th of June 1903.

As early as 1856 Cremona had begun to contribute to the Annali di scienze matematiche e fisiche, and to the Annali di matematica, of which he became afterwards joint editor. Papers by him have appeared in the mathematical journals of Italy, France, Germany and England, and he has published several important works, many of which have been translated into other languages. His manual on Graphical Statics and his Elements of Projective Geometry (translated by C. Leudesdorf), have been published in English by the Clarendon Press. His life was devoted to the study of higher geometry and reforming the more advanced mathematical teaching of Italy. His reputation mainly rests on his Introduzione ad una teoria geometrica delle curve piane, which proclaims him as a follower of the Steinerian or synthetical school of geometricians. He notably enriched our knowledge of curves and surfaces.

CREMONA, a city and episcopal see of Lombardy, Italy, the capital of the province of Cremona, situated on the N. bank of the Po, 155 ft. above sea-level, 60 m. by rail S.E. of Milan. Pop. (1901) town, 31,655; commune, 39,344. It is oval in shape, and retains its medieval fortifications. The line of the streets is as a rule irregular, but the town as a whole is not very picturesque.

The finest building is the cathedral, in the Lombard Romanesque style, begun in 1107 and consecrated in 1190. The wheel window of the main façade dates from 1274. The transepts, added in the 13th and 14th centuries (before 1370), have picturesque brick façades, with fine terra-cotta ornamentation. The great Torrazzo, a tower 397 ft. high, which stands by the cathedral, and is connected with it by a series of galleries, dates from 1267-1291. It is square below, with an octagonal summit of a slightly later period. The main façade of the cathedral was largely altered in 1491, to which date the statues upon it belong; the portico in front was added in 1497. The building would be much improved by isolation, which it is hoped may be effected. The interior is fine, and is covered with frescoes by Cremonese masters of the 16th century (Boccaccio Boccaccino, Romanino, Pordenone, the Campi, &c.), which are not of first-rate importance. The choir has fine stalls of 1489-1490, upon one of which there is a view of the façade of the cathedral before its alteration in 1491. The treasury contains a richly worked silver crucifix 9 ft. high, of 1478, the base of which was added in 1774-1775. It contains 408 statues and busts altogether, the central three of which belong to an earlier cross of 1231. Adjacent to the cathedral is the octagonal baptistery of 1167, 92 ft. in height and 75 ft. in external diameter, also in the Lombard Romanesque style. The so-called Campo Santo, close to the baptistery, contains a mosaic pavement with emblematic figures belonging probably to the 8th and 9th centuries, and running under the cathedral. Of the other churches, S. Michele has a simple and good Lombard Romanesque 13th-century façade, and a plain interior of the 10th century; and S. Agata a good campanile in the former style. Many of them contain paintings by the later Cremonese masters, especially Galeazzo Campi (d. 1536) and his sons Giulio and Antonio. The latter are especially well represented in S. Sigismondo, 1½ m. outside the town to the E. On the side of the Piazza del Comune opposite to the cathedral are two 13th-century Gothic palaces in brick, the Palazzo Comunale and the former Palazzo dei Giureconsulti, now the seat of the commissioners for the water regulation of the district. Another palace of the same period is now occupied by the Archivio Notarile. The modern Palazzo Ponzoni contains a museum and a technical institute. In front of it is a statue of the composer Amilcare Ponchielli, who was a native of Cremona. The Palazzo Fodri, now the Monte di Pietà, has a beautiful 15th-century frieze of terra-cotta bas-reliefs, as have some other palaces in private hands.

Cremona was founded by the Romans in 218 B.C. (the same year as Placentia) as an outpost against the Gallic tribes. It was strengthened in 190 B.C. by the sending of 6000 new settlers and soon became one of the most flourishing towns of upper Italy. It probably acquired municipal rights in 90 B.C., but Augustus, owing to the fact that it did not support him, assigned a part of its territory to his veterans in 41 B.C., and henceforth it is once more called colonia. It remained prosperous (we may note that Virgil came here to school from Mantua) until it was taken and destroyed by the troops of Vespasian after the second battle of Betriacum (Bedriacum) in A.D. 69; the temple of Mefitis alone being left standing (see Tacitus, Hist. iii. 15 seq.). One of the bronze plates which decorated the exterior of the war-chest of the legio III. Macedonica, one of the legions which had been defeated at Betriacum, has been found near Cremona itself (F. Barnabei in Notiz. scavi, 1887, p. 210). Vespasian ordered its immediate reconstruction, but it never recovered its former prosperity, though its position on the N. bank of the Po, at the meeting-point of roads from Placentia, Mantua (the Via Postumia in both cases), Brixellum (where the roads from Cremona and Mantua to Parma met and crossed the river), Laus Pompeia and Brixia, still gave it considerable importance. It was destroyed once more by the Lombards under Agilulf in A.D. 605, and rebuilt in 615, and was ruled by dukes; but in the 9th century the bishops of Cremona began to acquire considerable temporal power. Landulf, a German to whom the see was granted by Henry II., was driven out in 1022, and his palace destroyed, but other Germans were invested with the see afterwards. The commune of Cremona is first mentioned in a document of 1098, recording its investiture by the countess Matilda with the territory known as Isola Fulcheria. It had to sustain many wars with its neighbours in order to maintain itself in its new possessions. In the war of the Lombard League against Barbarossa, Cremona, after having shared in the destruction of Crema in 1160 and Milan in 1162, finally joined the league, but took no part in the battle of Legnano, and thus procured itself the odium of both sides. In the Guelph and Ghibelline struggles Cremona took the latter side, and defeated Parma decisively in 1250. It was during this period that Cremona erected its finest buildings. There was, however, a Guelph reaction in 1264; the city was taken and sacked by Henry VII. in 1311, and was a prey to struggles between the two parties, until Galeazzo Visconti took possession of it in 1322. In 1406 it fell under the sway of Cabrino Fondulo, who received with great festivities both the emperor Sigismund and Pope John XXIII., the latter on his way to the council at Constance; he, however, handed it over to Filippo Maria Visconti in 1419. In 1499 it was occupied by Venetians, but in 1512 it came under Massimiliano Sforza. In 1535, like the rest of Lombardy, it fell under Spanish domination, and was compelled to furnish large money contributions. The population fell to 10,000 in 1668. The surprise of the French garrison on the 2nd of February 1702, by the Imperialists under Prince Eugene, was a celebrated incident of the War of the Spanish Succession. The Imperialists were driven from Cremona after a sharp struggle, but captured Marshal Villeroi, the French commander. Hence the celebrated verse: