THE NEW SCIIAFF-HERZOG
proper nature, confined itself to doing away with unevangelical practises.
It is doubtless true that even before Constantine's time the cross was used in plastic art and painting, and especially in the minor arts, though only infrequently. But the earliest certain representations of it extant are later than Constantine. This is explained, for one thing, by the greater wealth of monumental material preserved from the later time; but it is also due to a growing predilection which originated in Constantine's time or later; the representations become more and more 4. The Cross frequent as time goes on. The oldest
in Art. forms, probably simultaneous in origin. Different are the " Greek cross " ( + ) and the
Forms. " Latin cross" (crux immissa, -f- ). The cross was anticipated, even though not intentionally, intheOreek letter "chi " of the monogram of Christ (see Jesus Christ, Monogram of). It is sometimes combined with the letters " alpha " and " omega," or it is enclosed in a circle, or offset with doves or long-stemmed flowers. It is, furthermore, adorned with precious stones, and associated with the monogram in the triumphal labarum (see Constantine the Great, I., § 4). As emblem of victory it soars in the starry dome, upheld by hovering angels; and in the fifth century it enters into the nimbus of Christ, imparting to the same its characteristic form down to this day. Less frequent is the " tau " form of the cross ( "T > " St. Anthony's " or " Egyptian cross," crux commissa), which originated in the symbolic reflections of church writers, and is not demonstrably extant before the fourth century. To the Middle Ages belong " St. Andrew's cross " ( X , crux decussata), which legend reputed to be St. Andrew's implement of martyrdom (see Crucifixion); the papal cross with three crossbars ( ) and the patriarchal cross with two ( ^ ); and numerous others constructed upon the fundamental traditional outlines, and belonging distinctively to heraldry — the Maltese cross, the cross fleury, the cross patt6, and others.
Similar or equivalent pre-Christian symbols of this description have neither an intrinsic nor extraneous connection with the Christian cross, although such relationship has been and 5. Similar is persistently asserted. The Egyp- Pre-Chris- tian " handle cross " ( ? , ankh), tian which has been transferred in isolated Symbols, instances to Coptic art, has been merely reconstructed and transformed into the cross of Christ. The swastika {f^, crux gamminata, gammadion, or fylfot), a very ancient prophylactic symbol occurring among all peoples, perhaps owes its not infrequent adoption by Christians to its resemblance to the cross; at least this resemblance may have made the adoption easier; but the fylfot also stands independently beside the cross. Victor Schultze.
Biblioqrapht: W. W. Seymour, The Cross in Tradition, Hist., and Art, New York, 1898; J. Stockbauer, Kunstgetchichte des Kreuzes, Schaffhausen, 1870; E. Dobbert, Zur EntstehungsQemiiichte des Kreuzes, Berlin, 1880; G. S. Tyack, The Cross in Ritual, Architecture and Art, Loii<lon, lSi96; J. Hoppenot, Le Crucijix dans Vhist^nre el dans I'art, Paris. 1899; W O. Stephens, The Cross in the Life
and Literature of the Anglo-Saxons, New Yorlc, 1904; P. M. C. Kermode, Manx Crosses . . 6th to 13th Century, London, 1907; E. Beresford-Cooke, The Sign of the Cross in the Western Liturgies, London, 1907; Schaff, Christian Church, vol. ii., chap, iv.; KL, vii. 1054-88.
On pre-Christian and non-Christian forms and usage consult: G. de Mortillet, Le Signe de la croix avant le chriatianisme, Paris, 1866; E. von Bunsen, Das Symbol des Kreuzes bei alien Nationen, und die Entstehung des Kreuzsymbols der christlichen Kirche, Berlin, 1876; W. W Blake, The Cross Ancient and Modern, New York, 1888; Ansault, La croix avant Jesus Christ, Paris, 1894; J. D. Parson, The Non-Christian Cross, London, 1896; T. Wilson, The Swastika, ib. 1898.
CROSS, EXALTATION OF THE: One of the older church festivals, although, as it appears, it had no independent status to begin with, but was an addition to the festival of the Invention of the Cross (q.v.), celebrated on the following day (Sept. 14). The first mention and account of it is by the Aquitanian pilgrim Silvia, about 385. It was naturalized in Constantinople as early as the beginning of the fifth century, and in the first half of the same it is on record with respect to Syria and Egypt. Probably during the fifth century the festival spread through the entire Church of the East. The way was paved for it on every side, directly and indirectly, by the migration of alleged fragments of the cross. The recovery of the Holy Cross, which in 614 was carried off by the Persian king Chosroes II., but in 628 was brought back to Jerusalem in solemn procession by the emperor Heraclius in person, doubtless gave the festival a new impulse. It is first mentioned in the West under Pope Sergius (687-701). Victor Schultze.
Bibliography: The Pilgrimage of S. Silvia of Aquitania, in Palestine Pilgrims' Text Society series, vol. i., London, 1896; A. J. Binterim, Denkwilrdigkeiten, V. i. 455 sqq., Mainz, 1829; DC A, i. 502-503; and ASM for Sept. 14.