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The crematorium at Haycombe Cemetery, Bath, England.

Cremation is the act of reducing a corpse by burning, generally in a crematorium furnace or crematory fire. Contrary to popular belief, the remains (often called cremains) are not "ashes" in the usual sense, but rather dried bone fragments which have been pulverized in a device called a cremulator.

Cremation may serve as a funeral or post-funeral rite which is alternative to the interment of an intact body in a casket. Cremains, which are not a health risk, may be buried or immured in memorial sites or cemeteries, or they may be legally retained by relatives or dispersed in a variety of ways and locations.

Modern cremation process

The cadaver is checked to ensure jewelry has been removed. This checking process is not done in the UK - see text below.

The cremation occurs in a 'crematorium' consisting of one or more cremator furnaces or cremation 'retorts' for the ashes. A cremator is an industrial furnace capable of generating 870-980 °C (1600-1800 °F) to ensure disintegration of the corpse. A crematorium may be part of chapel or a funeral home, or part of an independent facility or a service offered by a cemetery.

The body burns in the cremator.

Modern cremator fuels include natural gas and propane. However, coal or coke were used until the early 1960s.

Modern cremators have adjustable control systems that monitor the furnace during cremation.

A cremation furnace is not designed to cremate more than one body at a time, which is illegal in many countries including the USA.

The chamber where the body is placed is called the retort. It is lined with refractory bricks that resist the heat. The bricks are typically replaced every five years due to thermal fatigue.

Modern cremators are computer-controlled to ensure legal and safe use, e.g. the door cannot be opened until the cremator has reached operating temperature. The coffin is inserted (charged) into the retort as quickly as possible to avoid heat loss through the top-opening door. The coffin may be on a charger (motorised trolley) that can quickly insert the coffin, or one that can tilt and tip the coffin into the cremator.

Some crematoria allow relatives to view the charging. This is sometimes done for religious reasons, such as traditional Hindu and Jain funerals.[1]

Most cremators are a standard size. Typically, larger cities have access to an oversize cremator that can handle deceased in the 200+ kg range (441 pounds). Most large crematoriums have a small cremator installed for the disposal of fetal remains and infants.

Body container

The remains are then sifted through to make sure the fragments are small enough.

A body ready to be cremated must be placed in a container for cremation, which can be a simple corrugated cardboard box or a wooden casket. Most casket manufacturers provide a line of caskets specially built for cremation. Another option is a cardboard box that fits inside a wooden shell designed to look like a traditional casket. After the funeral service the interior box is removed from the shell before cremation, permitting the shell to be reused. Funeral homes may also offer rental caskets, which are traditional caskets used only for the duration of the services, after which the body is transferred to another container for cremation. Rental caskets are sometimes designed with removable beds and liners, replaced after each use.

In the UK, the body is not removed from the coffin, and is not placed into a container as described above. The body is cremated with the coffin, which is why all UK coffins that are to be used for cremation must be made of combustible material. The Code Of Cremation Practice forbids the opening of the coffin once it has arrived at the crematorium, and rules stipulate it must be cremated on the same day as the funeral service. Therefore, if a corpse is to be cremated in the UK, it will be done so in the same coffin as it is placed in at the funeral parlor. Jewellery is strongly advised to be removed before the coffin is sealed, as the coffin cannot be opened once it has been received at the crematorium. After the cremation process has been completed, the remains are passed through a magnetic field to remove any bits of metal, which will be interred elsewhere in the crematorium grounds. The ashes are then given to relatives or loved ones.

In Australia, the deceased are cremated in a coffin supplied by the undertaker. Reusable or cardboard coffins are unknown. If cost is an issue, a plain, particle-board coffin known in the trade as a 'chippie' will be offered. Handles (if fitted) are plastic and approved for use in a cremator. Coffins vary from unfinished particle board (covered with a velvet pall if there is a service) to solid timber. Most are veneered particle board.

Cremations can be 'delivery only' with no preceding chapel service at the crematorium (although a church service may have been held) or preceded by a service in one of the crematorium chapels. Delivery-only allows crematoriums to schedule cremations to make best use of the cremators, perhaps by holding the body overnight in a refrigerator. As a result a lower fee is applicable. Delivery-only may be referred to by industry jargon such as 'west chapel service'.

Burning and ashes collection

Remains with large pieces are put into a machine, the 'cremulator', that grinds them down to finer bone fragments somewhat resembling wood-ash in appearance, but of greater density.

The box containing the body is placed in the retort and incinerated at a temperature of 760 to 1150 °C (1400 to 2100 °F). During the cremation process, a large part of the body (especially the organs) and other soft tissue are vaporized and oxidized due to the heat, and the gases are discharged through the exhaust system. The entire process usually takes about two hours.

All that remains after cremation are dry bone fragments (mostly calcium phosphates and minor minerals). Their color is usually light gray. They represent very roughly 3.5% of the body's original mass (2.5% in children). Because the weight of dry bone fragments is so closely connected to skeletal mass, their weight varies greatly from person to person, although it is more closely connected with the person's height and sex than with their simple weight. The mean weight of adult cremains in a Florida, U.S. sample was 5.3 lb (approx. 2.4 kg) for adults (range 2 to 8 lb/900 g to 3.6 kg). This was found to be distributed bimodally according to sex, with the mean being 6 lb (2.7 kg) for men (range 4 to 8 lb/1.8 kg to 3.6 kg) and 4 lb (1.8 kg) for women (range 2 to 6 lb/900 g to 2.7 kg). In this sample, generally all adult cremated remains over 6 lb (2.7 kg) were from males, and those under 4 lb (1.8 kg) were from females.[2]

Jewelry, such as wristwatches and rings, are ordinarily removed and returned to the family. The only non-natural item required to be removed is a pacemaker, as a pacemaker could explode and damage the cremator. In the United Kingdom, and possibly other countries, the undertaker is required to remove pacemakers prior to delivering the body to the crematorium, and sign a declaration stating that any pacemaker has been removed.[3]

After the incineration is completed, the bone fragments are swept out of the retort and the operator uses a pulverizer called a cremulator[3] (also known informally as a crembola[citation needed]) to process them into what are known as cremains which exhibit the appearance of grains of sand (note that this varies with the efficiency of the cremulator used, and recognizable chips of very dry bone may be seen in some final product cremated remains, depending on origin and facility). Cremulators usually use some kind of rotating or grinding mechanism to powder the bones, such as the heavy metal balls on older models.[4]

In Japan and Taiwan, the bones are not pulverized unless requested beforehand, and are collected by the family.

This is one of the reasons cremated remains are called ashes although a technical term sometimes used is "cremains"[5][6] (a portmanteau of "cremated" and "remains"). The ashes are placed in a container, which can be anything from a simple cardboard box to a fancy urn. An unavoidable consequence of cremation is that a tiny residue of bodily remains is left in the chamber after cremation and mixes with subsequent cremations.

Not all that remains is bone. There will be melted metal lumps from missed jewellery, casket furniture, and dental fillings, and surgical implants such as hip replacements. Large items such as titanium hip replacements are usually removed before grinding, as they may damage the grinder. After grinding, smaller bits of metal are sieved out and later interred in common, consecrated ground in a remote area of the cemetery.

Methods of keeping or disposing of the cremated remains

Cremated remains are boxed with a plastic liner for the family to do as they wish, or placed in an urn and sealed shut.

Cremated remains are returned to the next of kin in a rectangular plastic container, contained within a further cardboard box or velvet sack, or in an urn if the family had already purchased one. An official certificate of cremation prepared under the authority of the crematorium accompanies the remains and if required by law the permit for disposition of human remains, which must remain with the cremains.

Cremated remains can be kept in an urn, sprinkled on a special field, mountain, in the sea, or buried in the ground at any location. In addition, there are several services which will scatter the cremated remains in a variety of ways and locations. Some examples are via a helium balloon, through fireworks, shot from shotgun shells or scattered from an airplane (this is not illegal in most jurisdictions, in part because laws prohibiting it would be difficult to enforce). One service will send a lipstick-tube sized sample of the cremains into low earth orbit, where they remain for years, but not permanently, before re-entering the atmosphere. Another company claims to turn part of the cremains into a diamond in an artificial diamond manufacturing machine. These converted grown diamonds can then be cut, polished, and mounted as would a real diamond into jewelry as a keepsake for the family. Cremains may also be incorporated, with urn and cement, into part of an artificial reef, or they can also be mixed into paint and made into a portrait of the deceased. Cremated remains can be scattered in national parks in the US, with a special permit. They can also be scattered on private property, with the owner's permission. A portion of the cremated remains may be retained in a specially designed locket known as a keepsake pendant. The cremated remains may also be entombed. Most cemeteries will grant permission for burial of cremains in occupied cemetery plots which have already been purchased or are in use by the families disposing of the cremains, without any additional charge or oversight.

The final disposition depends on the personal wishes of the deceased as well as their cultural and religious beliefs. Some religions will permit the cremated remains to be sprinkled or kept at home. Some religions, such as Roman Catholicism, insist on either burying or entombing the remains. Hinduism obliges the closest male relative (son, father, husband, etc.) of the deceased to immerse the cremated remains in the holy river Ganges, preferably at the holy city of Haridwar, India. The Sikhs and Punjabi Hindus immerse the remains in Sutlej, usually at Sri Harkiratpur. In Japan and Taiwan, the remaining bone fragments are given to the family and are used in a burial ritual before final interment (see Japanese funeral).

Reasons for choosing cremation

Cremation allows for very economical use of cemetery space

Apart from religious reasons (discussed below), some people find they prefer cremation for personal reasons. For some people it is because they are not attracted to traditional burial. The thought of a long, slow decomposition process is unappealing to some;[7] some people find that they prefer cremation because it disposes of the body immediately.[8]

Other people view cremation as a way of simplifying their funeral process. These people view a traditional burial as an unneeded complication of their funeral process, and thus choose cremation to make their services as simple as possible.

The cost factor tends to make cremation attractive. Generally speaking, cremation costs less than traditional burial services,[8] especially if direct cremation is chosen, in which the body is cremated as soon as legally possible without any sort of services. However, there is wide variation in the cost of cremation services, having mainly to do with the amount of service desired by the deceased or the family. A cremation can take place after a full traditional funeral service, which adds cost. The type of container used also influences cost.

Cremated remains can be scattered or buried. Cremation plots or columbarium niches usually cost less than a burial plot or mausoleum crypt, and require less space. Some religions, such as Roman Catholicism, require the burial or entombment of cremated remains, but burial of cremains may often be accomplished in the burial plot of another person, such as a family member, without any additional cost.

Environmental impact

To some, cremation might be preferable for environmental reasons. Burial is a known source of certain environmental contaminants. Embalming fluids, for example, are known to contaminate groundwater with mercury, arsenic and formaldehyde. The coffins themselves are another known source of contamination.[9] Another concern is contamination from radioisotopes that entered the body before death or burial. One possible source of isotopes is radiation therapy, although no accumulation of radiation occurs in the most common type of radiation therapy involving high energy photons. However, cremation has no effect on radioisotopes other than to return them to the environment more rapidly (beginning with some spread into the air). Thus, cremation is of no overall help with pollution from this source.[10]

Yet another environmental concern, of sorts, is that traditional burial takes up a great deal of space. In a traditional burial the body is buried in a casket made from a variety of materials. In America the casket is often placed inside a concrete vault or liner before burial in the ground. While individually this may not take much room, combined with other burials it can over time cause serious space concerns. Many cemeteries, particularly in Japan[11] and Europe as well as those in larger cities, have run out, or are starting to run out, of permanent space. In Tokyo, for example, traditional burial plots are extremely scarce and expensive,[12] and in London, a space crisis led Harriet Harman to propose re-opening old graves for "double-decker" burials.[13].

However, there is a growing body of research that indicates cremation has a significant impact on the environment:

The major emissions from crematories are: nitrogen oxides, carbon monoxide, sulfur dioxide, particulate matter, mercury, hydrogen fluoride (HF), hydrogen chloride (HCl), NMVOCs, and other heavy metals, in addition to Persistent Organic Pollutants (POP).[citation needed]

According to the United Nations Environment Programme report on POP Emission Inventory Guidebook,[14] emissions from crematoria contribute 0.2% of the global emission of dioxins and furans.

Religious views on cremation


Indian religions

The Indian religions, such as Hinduism, Jainism and Buddhism, mandate open air cremation. In these religions the body is seen as an instrument to carry the soul. As an example the Bhagavad Gita quotes "Just as old clothes are cast off and new ones taken, the soul leaves the body after the death to take a new one". Hence, the dead body is not considered sacred since the soul has left the body and the cremation is regarded as ethical by the Eastern religions. In Sikhism, burial is not prohibited, although cremation is the preferred option for cultural reasons rather than religious.Since Sikhism has a lot of cultural similarity with Hinduism, Sikhs prefer cremation. They also scatter the ashes in holy rivers like Hindus.

According to Hindu traditions, the reasons for preference of destroying the corpse by fire over burying it into ground, is to induce a feeling of detachment into the freshly-disembodied spirit, which will be helpful to encourage it into passing to 'the other world' (the ultimate destination of the dead).[15] This also explains the ground-burial of holy men (whose spirit is already 'detached' enough due to lifelong ascetic practices) and young children (the spirit has not lived long enough to grow attachments to this world).[citation needed] Hindu holy men are buried in lotus position and not in horizontal position as in other religions.[citation needed] Hindus have 16 rituals (Sanskars) like Name, Thread ceremony, beginning of student life, marriage, etc., and the last one is Cremation. Cremation is referred to as antim-samskara, literally meaning "the last rites". At the time of the cremation or "last rites" a "Puja" (ritual worship) is performed.Holy text of Rigveda, one of the most oldest Hindu scripture has many Ruchas(small poems) related to cremation stating that Lord Agni (God of Fire) will purify this body so instead of any other method let’s give this Parthiv (dead body) to Agni (Fire).


In Christian countries and cultures, cremation has typically been discouraged, but not forbidden.

Roman Catholicism

The Roman Catholic Church's discouragement of cremation stemmed from several ideas: first, that the body, as the instrument through which the sacraments are received, is itself a sacramental, a holy object;[16] second that as an integral part of the human person,[17] it should be disposed of in a way that honours and reverences it, and many early practices involved with disposal of dead bodies were viewed as pagan in origin or an insult to the body;[18] third, that in imitation of Jesus Christ's burial, the body of a Christian should be buried; and fourth, that it constituted a denial of the resurrection of the body.[19] Cremation was not forbidden because it might interfere with God's ability to resurrect the body, however; this was refuted as early as Minucius Felix, in his dialogue Octavius.[20]

Cremation was, in fact, not forbidden in and of itself; even in Medieval Europe cremation was practised in situations where there were multitudes of corpses simultaneously present, such as after a battle, after a pestilence or famine, and where there was an imminent danger of diseases spreading from the corpses, since individual burials with digging graves would take too long time and body decomposition begin before all the corpses had been interred. However, earth burial or entombment remained the law unless there were circumstances that required cremation for the public good.[citation needed]

Beginning in the Middle Ages, and even more so in the 18th century and later, rationalists and classicists began to advocate cremation again as a statement denying the resurrection and/or the afterlife,[21] although the pro-cremation movement more often than not took care to address and refute theological concerns about cremation in their works.[22] Sentiment within the Catholic Church against cremation became hardened in the face of the association of cremation with "professed enemies of God".[22] Rules were made against cremation,[23] which were softened in the 1960s.[19] The Catholic Church still officially prefers the traditional burial or entombment of the deceased,[24] but cremation is now freely permitted as long as it is not done to express a refusal to believe in the resurrection of the body.[25]

Until 1997, Catholic liturgical regulations required that cremation take place after the funeral Mass, so that, if possible, the body might be present for the Mass - the body was present as a symbol, and to receive the blessings and be the subject of prayers in which it is mentioned. Once the Mass itself was concluded, the body could be cremated and a second service could be held at the crematorium or cemetery where the ashes were to be interred just as for a body burial. The liturgical regulations now allow for a Mass with the container of ashes present, but permission of the local bishop is needed for this[citation needed]. The Church still specifies requirements for the reverent disposition of ashes, normally that the ashes are to be buried or entombed in an appropriate container, such as an urn (rather than scattered or preserved in the family home). Catholic cemeteries today regularly receive cremated remains and many have columbaria.


Protestant churches were much more welcoming of the use of cremation and at a much earlier date than the Catholic Church; pro-cremation sentiment was not unanimous among Protestants, however.[26] The first crematoria in the Protestant countries were built in 1870s, and in 1908 the Dean and Chapter of Westminster Abbey, one of the most famous Anglican churches, required that remains be cremated for burial in the abbey's precincts.[27] Scattering, or "strewing," is an acceptable practice in many Protestant denominations, and some churches have their own "garden of remembrance" on their grounds in which remains can be scattered. Other self-proclaiming Christian groups also support cremation. These include Jehovah's Witnesses[28] and the Seventh-day Adventist Church.

Eastern Orthodox and others who forbid cremation

On the other hand, some branches of Christianity oppose cremation, including some minority Protestant groups.[29] Most notably, the Eastern Orthodox Churches forbid cremation. Exceptions are made for circumstances where it may not be avoided (when civil authority demands it, or epidemics) or if it may be sought for good cause, but when a cremation is willfully chosen for no good cause by the one who is deceased, he or she is not permitted a funeral in the church and may also be permanently excluded from liturgical prayers for the departed. In Orthodoxy, cremation is a rejection of the dogma of the general resurrection, and as such is viewed harshly.[30][31]


Leaders of the The Church of Jesus Christ of Latter-day Saints have typically declared that cremation is strongly discouraged. This is based on the LDS belief that the body is holy, and that the body and soul will eventually be reunited. Prominent LDS leader Bruce R. McConkie[32] wrote that "only under the most extraordinary and unusual circumstances" would cremation be consistent with LDS teachings.


Judaism traditionally disapproved of cremation in the past (it was the traditional means of disposing the dead in the neighboring Bronze Age cultures). It has also disapproved of preservation of the dead by means of embalming and mummifying,[33][34] a practice of the ancient Egyptians. During the 19th and early 20th centuries, as the Jewish cemeteries in many European towns had become crowded and were running out of space, cremation became an approved means of corpse disposal amongst the Liberal Jews. Current liberal movements like Reform Judaism still support cremation, although divided burial remains the preferred option.[35][7]

The Orthodox Jews have maintained a stricter line on cremation, and disapprove of it as Halakha (Jewish law) forbids it. This halakhic concern is grounded in the upholding of bodily resurrection as a core belief of traditional Judaism, as opposed to other ancient trends such as the Sadduccees, who denied it. Conservative Jewish groups also oppose cremation.[36][37]

In more recent years, most Jews are opting against cremation due to The Holocaust, since many of the six million Jews executed by the Nazi's were burned alive in the furnaces at the death camps. Many of the former Nazi death camps today have mounds of ashes underneath a shallow layer of dirt.


Traditionally, Zoroastrianism disavows cremation or burial to preclude pollution of fire or earth. The traditional method of corpse disposal is through ritual exposure in a "Tower of Silence," but both burial and cremation are increasingly popular alternatives. Some contemporary figures of the faith have opted for cremation. Parsi-Zoroastrian singer Freddie Mercury of the group Queen was cremated after his death.


Of modern Neo-Pagan religions, Ásatrú favours cremation, as do forms of Celtic Paganism.

Other religions that permit cremation

Ásatrú, Buddhism, Christianity (containing Church of Ireland, Church in Wales, United Church of Canada, Jehovah's Witnesses, Lutheranism, Methodism, Moravian Church, Salvation Army, Scottish Episcopal Church), Christian Science, Church of Scientology, Hinduism (mandatory except for sanyasis, eunuchs and children under five), Jainism, Sikhs, Society of Friends (Quakers), and Unitarian Universalism all permit cremation.

Other religions that forbid cremation

The Bahá'í Faith forbids cremation. Neo-Confucianism under Zhu Xi strongly discourages cremation of one's parents' corpses as unfilial. In Egyptian Reconstructionism it is believed the Ka will be killed with cremation but it is not forbidden and during ancient times, was a practice of desposing of criminals who were executed in order for them to be deprived of an afterlife. In Islam the Islamic Law forbids Cremation.



Cremation dates to at least 26,000 years ago in the archaeological record with the Mungo Lake cremation.

Alternative death rituals emphasizing one method of disposal of a body, inhumation (burial, cremation, and exposure), have gone through periods of preference throughout history.

In the Middle East and Europe both burial and cremation are evident in the archaeological record in the Neolithic. Cultural groups had their own preference and prohibitions. The ancient Egyptians developed an intricate transmigration of soul theology, which prohibited cremation, and this was adopted widely among other Semitic peoples. The Babylonians, according to Herodotus, embalmed their dead. Early Persians practiced cremation but this became prohibited during the Zoroastrian Period. Phoenicians practiced both cremation and burial. Ancient Greeks and Romans practiced both with cremation generally associated with military honours.

In Europe, there are traces of cremation dating to the Early Bronze Age (ca. 2000 BC) in the Pannonian Plain and along the middle Danube. The custom becomes dominant throughout Bronze Age Europe with the Urnfield culture (from ca. 1300 BC). In the Iron Age, inhumation becomes again more common, but cremation persisted in the Villanovan culture and elsewhere. Homer's account of Patroclus' burial describes cremation with subsequent burial in a tumulus similar to Urnfield burials, qualifying as the earliest description of cremation rites. This is mostly an anachronism, as during Mycenaean times burial was generally preferred, and Homer may have been reflecting more common use of cremation in the period in which the Iliad was written centuries later.

Criticism of burial rites is a common aspersion in competing religions and cultures and one is the association of cremation with fire sacrifice or human sacrifice.

Hinduism and Jainism are notable for not only allowing but prescribing cremation. Cremation in India is first attested in the Cemetery H culture (from ca. 1900 BC), considered the formative stage of Vedic civilization. The Rigveda contains a reference to the emerging practice, in RV 10.15.14, where the forefathers "both cremated (agnidagdhá-) and uncremated (ánagnidagdha-)" are invoked.

Cremation remained common, but not universal, in both Ancient Greece and Ancient Rome. According to Cicero, in Rome inhumation was considered the more archaic rite, while the most honoured citizens were most typically cremated, especially upper classes and members of imperial families.

Christianity frowned upon cremation, both influenced by the tenets of Judaism, and in an attempt to abolish Graeco-Roman pagan rituals. By the 5th century, the practice of cremation had practically disappeared from Europe.

In early Roman Britain cremation was usual but diminished by the fourth century. It then reappeared in the fifth and sixth centuries during the migration era, when sacrificed animals were sometimes included with the human bodies on the pyre, and the deceased were dressed in costume and with ornaments for the burning. That custom was also very widespread among the Germanic peoples of the northern continental lands from which the Anglo-Saxon migrants are supposed to have been derived, during the same period. These ashes were usually thereafter deposited in a vessel of clay or bronze in an 'urn cemetery'. The custom again died out with the Christian conversion among the Anglo-Saxons or Early English, during the seventh century, when inhumation of the corpse became general.[38]

In the Middle Ages

Throughout parts of Europe, cremation was forbidden by law, and even punishable by death if combined with heathen rites.[39] Cremation was sometimes used by authorities as part of punishment for heretics, and this did not only include burning at the stake. For example, the body of John Wycliff was exhumed years after his death and cremated, with the ashes thrown in a river,.[40] explicitly as a posthumous punishment for his denial of the Roman Catholic doctrine of transubstantiation.[41] On the other hand, mass cremations were often performed because of necessity, when there was a danger of contagious diseases, such as after a battle, pestilence or famine. Retributory cremation continued into modern times. For example, after World War II, the bodies of the 12 men convicted of crimes against humanity at the Nuremberg Trials were not returned to their families, but were instead cremated, then disposed of at a secret location, as a specific part of a legal process intended to deny their use as a location for any sort of memorial.[42] In Japan, however, a memorial building for many executed war criminals, who were also cremated, was allowed to be erected for their remains.[43] Many Communist countries used similar obliteration as an aggravated capital punishment: the bodies of the executed were cremated and the ashes ignominiously disposed, thus humiliating the families even further.

Even today, cremation bears the stigma of "human waste disposal" in many ex-Socialist countries and is considered ignominious or shameful.

The modern era

In 1873, Paduan Professor Brunetti presented a cremation chamber at the Vienna Exposition. In Britain, the movement found the support of Queen Victoria's surgeon, Sir Henry Thompson, who together with colleagues founded the Cremation Society of England in 1874. The first crematoria in Europe were built in 1878 in Woking, England and Gotha, Germany, the first in North America in 1876 by Dr. Francis Julius LeMoyne in Washington, Pennsylvania. The second cremation in the United States was that of Charles F. Winslow in Salt Lake City, Utah on July 31 1877. The first cremation in Britain took place on 26th March 1886 at Woking.[44]

Cremation was declared as legal in England and Wales when Dr William Price was prosecuted for cremating his son;[45] formal legislation followed later with the passing of the Cremation Act 1902, (this Act did not extend to Ireland) which imposed procedural requirements before a cremation could occur and restricted the practice to authorised places.[46] Some of the various Protestant churches came to accept cremation, with the rationale being, "God can resurrect a bowl of ashes just as conveniently as he can resurrect a bowl of dust". The 1908 Catholic Encyclopedia was critical about these efforts, referring to them as a "sinister movement" and associating them with Freemasonry, although it said that "there is nothing directly opposed to any dogma of the Church in the practice of cremation".[47] In 1963, Pope Paul VI lifted the ban on cremation,[19] and in 1966 allowed Catholic priests to officiate at cremation ceremonies.

Australia also started to establish modern cremation movements and societies. Australians had their first purpose-built modern crematorium and chapel in the West Terrace Cemetery in the South Australian capital Adelaide in 1901. This small building, resembling the buildings at Woking, remained largely unchanged from its 19th century style and in full operation until the late 1950s. The oldest operating Crematorium in Australia is at Rookwood in Sydney. It opened in 1925.

In the Netherlands, the foundation of the Association for Optional Cremation[48] in 1874 ushered in a long debate about the merits and demerits of cremation. Laws against cremation were challenged and invalidated in 1915 (two years after the construction of the first crematorium in the Netherlands), though cremation did not become legally recognised until 1955.[49]

Negative experiences with cremation in recent history

World War II

During the Holocaust, massive crematoria were constructed and operated by the Nazis within their concentration camps and extermination camps to dispose of the bodies of thousands of Jews, Gypsies, and other prisoners who were killed or died in the camps daily[citation needed]. In addition to the atrocity of mass murder, the remains of Jews were thus disposed of in a manner deeply offensive to Orthodox Judaism because Halakha, the Jewish law, forbids cremation and holds that the soul of a cremated person cannot find its final repose.[citation needed] Since then, cremation has carried an extremely negative connotation for many Jews.

The Tri-State Crematory incident

A recent controversial event involved the failure to cremate, known as the Tri-State Crematory Incident. In the state of Georgia in the United States in early 2002, three hundred thirty-four corpses that were supposed to have been cremated in the previous few years at the Tri-State Crematory were found intact and decaying on the crematorium's grounds, having been dumped there by the crematorium's proprietor. Many of the corpses were beyond identification. In many cases the "ashes" that were returned to the family were not human remains - they were made of wood and concrete dust.

Eventually Ray Brent Marsh—who was the operator at the time the bodies were discovered—had 787 criminal charges filed against him. On November 19, 2004 Marsh pleaded guilty to all charges. Marsh was sentenced to two 12-year prison sentences from both Georgia and Tennessee which he is serving concurrently. Afterwards he will be on probation for 75 years.

Civil suits were filed against the Marsh family as well as a number of funeral homes who shipped bodies to Tri-State. These suits were ultimately settled. The property of the Marsh family has been sold, but collection of the full $80 million judgment remains doubtful. Families have expressed the desire to return the former Tri-State crematory to a natural, park like setting.

The Indian Ocean tsunamis

The magnitude 9.0-9.3 2004 Indian Ocean Earthquake triggered a series of lethal tsunamis on December 26, 2004 that killed almost 300,000 people, making them the deadliest tsunamis in recorded history. The tsunamis killed people over an area ranging from the immediate vicinity of the quake in Indonesia, Thailand, and the north-western coast of Malaysia, to thousands of kilometres away in Bangladesh, India, Sri Lanka, the Maldives, and even as far as Somalia, Kenya, and Tanzania in eastern Africa.

Authorities had difficulties dealing with the large numbers of bodies, and as a result thousands of bodies were of necessity cremated together. Many of these bodies were not identified or viewed by relatives prior to cremation. A particular point of objection was that the bodies of Westerners were kept separate from those of Asian descent, who were mostly locals. This meant that the bodies of tourists from other Asian nations, such as Japan and Korea, were mass cremated rather than being returned to their country of origin for funeral rites.

See also


  1. Carlson, Lisa (1997). Caring for the Dead. Upper Access, Inc. p. p. 78. ISBN 0-942-679-210.
  2. Warren, M (1997). "The anthropometry of contemporary commercial cremation". Journal of Forensic Science. 42 (3): pp. 417-423. PMID 9144931. Unknown parameter |coauthors= ignored (help)
  3. 3.0 3.1 Green, Jennifer (2006). Dealing With Death: Practices and Procedures. Jessica Kingsley Publishers. pp. p. 112. ISBN 1-843-103-818. Unknown parameter |coauthors= ignored (help)
  4. Davies, Douglas J. (2005). "Cremulation". Encyclopedia of Cremation. Ashgate Publishing. pp. p. 152. ISBN 0-754-637-735. Unknown parameter |coauthors= ignored (help)
  5. Carlson, p. 80
  6. Sublette, Kathleen (1992). Final Celebrations: A Guide for Personal and Family Funeral Planning. Pathfinder Publishing. pp. p. 52. ISBN 0-934-793-433. Unknown parameter |coauthors= ignored (help)
  7. 7.0 7.1 Aiken, Lewis R. (2000). Dying, Death, and Bereavement. Lawrence Erlbaum Associates. pp. p. 131. ISBN 0-805-835-040.
  8. 8.0 8.1 Sublette & Flagg, p. 53
  9. Spongberg, Alison L. (2000). "Inorganic Soil Contamination from Cemetery Leachate". Water, Air, & Soil Pollution. 117 (1–4): 313–327. doi:10.1023/A:1005186919370. ISSN 0049-6979. Unknown parameter |coauthors= ignored (help); Unknown parameter |month= ignored (help)
  10. Reinhard, Urban (2002). "Umweltbelastung, Bodenkontamination und Gesundheitsgefährdung bei Erdbestattung?". Wasser und Boden (in German). 54 (11): 25–30. ISSN 0043-0951.
  11. Shimizu, Louise Picon (1998). Japan Health Handbook. Kodansha International. pp. p. 335. ISBN 4-770-023-561. Not only is cremation of the body and internment of the ashes in an urn a long-standing Buddhist practice, it is also a highly practical idea today, given the scarcity of burial space in crowded modern Japan. Unknown parameter |coauthors= ignored (help)
  12. Furse, Raymond (2002). Japan: An Invitation. Tuttle Publishing. pp. p. 73. ISBN 0-804-833-192. [L]and prices so high that a burial plot in Tokyo a mere 21 feet square could easily cost $150,000.
  13. Land, John (2006-05-30). "Double burials in UK cemeteries to solve space shortage". Retrieved 2007-07-13.
  14. EMEP/CORINAIR Atmospheric Emission Inventory Guidebook, 3rd edition, October 2002. Technical report #30 Incineration of Human Bodies.
  15. Satguru Sivaya Subramuniyaswami (2001). Living With Siva: Hinduism's Contemporary Culture. Himalayan Academy. p. p. 750. ISBN 0-945-497-989.
  16. Davies & Mates, "Cremation, Death and Roman Catholicism", p. 107
  17. St. Thomas Aquinas, for instance, specifically rejected the notion that the human person is merely the soul "trapped" in a body. Robert Pasnau, in the introduction to his translation of Summa Theologiae, says that Aquinas is "quite clear in rejecting the sort of substance dualism proposed by Plato [...] which goes so far as to identify human beings with their souls alone, as if the body were a kind of clothing that we put on", and that Aquinas believed that "we are a composite of soul and body, that a soul all by itself would not be a human being". See Aquinas, St. Thomas (2002). Summa Theologiae 1a, 75-89. trans. Pasnau. Hackett Publishing. p. p. xvii. ISBN 0-872-206-130.
  18. Prothero, Stephen (2002). Purified by Fire: A History of Cremation in America. University of California Press. p. pp. 73-74. ISBN 0-520-236-882. To the traditionalists, cremation originated among "heathens" and "pagans" and was therefore anti-Christian[.]
  19. 19.0 19.1 19.2 Kohmescher, Matthew F. (1999). Catholicism Today: A Survey of Catholic Belief and Practice. Paulist Press. pp. pp. 178-179. ISBN 0-809-138-735.
  20. In which he said, "Every body, whether it is dried up into dust, or is dissolved into moisture, or is compressed into ashes, or is attenuated into smoke, is withdrawn from us, but it is reserved for God in the custody of the elements. Nor, as you believe, do we fear any loss from sepulture, but we adopt the ancient and better custom of burying in the earth.". The full text of Octavius is available online from See also Davies & Mates, p. 107-108.
  21. Prothero, p. 74-75
  22. 22.0 22.1 Prothero, p. 74.
  23. "The 1917 Code of Canon Law forbade the practice, and this prohibition continued until 1963."Cremation. Immaculate Heart of Mary's Hermitage.
  24. Davies & Mates, "Cremation, Death and Roman Catholicism", p. 109
  25. See Article 2301 of the Catechism of the Catholic Church.
  26. Prothero, p. 77.
  27. Davies & Mates, "Westminster Abbey", p. 423.
  28. van Gent, Jacob. "Religious Needs of Patients in Sickness Dying and Death". Retrieved 2007-02-25.
  29. Cloud, David. "CREMATION: What does God think?". Way of Life Literature. Retrieved 2007-02-03.
  30. "On Cremation". Retrieved 2007-02-03.
  31. Grabbe, Protopresbyter George. "Cremation". Retrieved 2007-02-03.
  32. McConkie, Bruce R. Mormon Doctrine, A Compendium of the Gospel, 1958
  33. Schulweis, Harold M. "SHAILOS & TSUVAS: QUESTIONS AND ANSWERS". Retrieved 2007-02-21. Judaism is a tradition which affirms life. It has struggled from its inception against concentration on death and the deification of the human being as exemplified in the Egyptian concern with mummification and the preservation of the body after death.
  34. Bleich, J. David. Judaism and Healing: Halakhic Perspectives. KTAV Publishing House. pp. p. 219. ISBN 0-881-257-419.
  35. Rothschild, Rabbi Walter. "Cremation". Retrieved 2007-02-03. [W]e have no ideological conflict with the custom which is now popularly accepted by many as clean and appropriate to modern conditions.
  36. Shapiro, Rabbi Morris M., Binder, Rabbi Robert (ed.) (1986). "Cremation in the Jewish Tradition". The United Synagogue of Conservative Judaism. The subsequent weight of opinion is against cremation and there is no convincing reason why we should deviate from the sacred established method of burial.
  37. Rabow, Jerome A. A Guide to Jewish Mourning and Condolence. Valley Beth Shalom. Retrieved 2006-02-03. It should be emphasized that cremation is un-questionably unacceptable to Conservative Judaism. The process of cremation would substitute an artificial and "instant" destruction for the natural process of decay and would have the disposition of the remains subject to manipulation by the survivors rather than submit to the universal processes of nature.
  38. S.J. Plunkett, Suffolk in Anglo-Saxon Times, 1-62.
  39. von Döllinger, Johann Joseph Ignaz (1841). A History of the Church. C. Dolman and T. Jomes. pp. p. 9. The punishment of death was inflicted on the refusal of baptism, on the heathen practice of burning the dead, and on the violation of the days of fasting[...]
  40. Peach, Howard. Curious Tales of Old North Yorkshire. Sigma Leisure. pp. p. 98. ISBN 1-850-587-930.
  41. Schmidt, Dr. Alvin J. How Christianity Changed the World. Zondervan. pp. p. 261. ISBN 0-310-264-499.
  42. Matus, Victor. "On the Disposal of Dictators". Policy Review (134). Retrieved 2007-03-08.
  43. "Where war criminals are venerated". Retrieved 2007-02-20.
  44. The History Channel. "26th March - This day in history". Retrieved 2007-02-20.
  45. Harris, Tim (2002-09-16). "Druid doc with a bee in his bonnet". Retrieved 2007-02-03.
  46. "Cremation Act, 1902". Retrieved 2007-02-03.
  47. "Cremation". Catholic Encyclopedia. The Encyclopedia Press. In conclusion, it must be remembered that there is nothing directly opposed to any dogma of the Church in the practice of cremation, and that, if ever the leaders of this sinister movement so far control the governments of the world as to make this custom universal, it would not be a lapse in the faith confided to her were she obliged to conform.
  48. Dutch, Vereniging voor Facultatieve Lijkverbranding
  49. Groenendijk, Paul (2006). Architectuurgids Nederland. 010 Publishers. pp. p. 213. ISBN 9-064-505-73X. Unknown parameter |coauthors= ignored (help)

External links

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