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Chrisom
Part of a monument showing three chrisom swaddled babies
Material typeFace-cloth

Anciently, a chrisom, or "chrisom-cloth," was the face-cloth, or piece of linen laid over a child's head during baptism or christening. Originally, the purpose of the chrisom-cloth was to keep the chrism, a consecrated oil, from accidentally rubbing off.[1] With time, the word's meaning changed, to that of a white mantle thrown over the whole infant at the time of baptism. The term has come to refer to a child who died within a month after its baptism—so called for the chrisom cloth that was used as a shroud for it. Additionally, in London's bills of mortality, the term chrisom was used to refer to infants who died within a month after being born.[1]

References

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Chrisom

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A chrisom is a white cloth or robe placed on an infant during Christian baptism to symbolize innocence and spiritual purity.[1] This garment, often anointed with chrism (a consecrated oil), was wrapped around the child immediately after the baptismal rite, serving as a visible emblem of the newborn's cleansed state from original sin.[2] Historically, the chrisom dates back to at least the 13th century in medieval European Christian practices, particularly in England, where it functioned not only as a baptismal vestment but also as a practical shroud for infants who died within the first month of life.[1] The term derives from Middle English "crisom," a shortening of "crisom cloth," itself rooted in "chrism," reflecting the oil's role in the anointing ceremony.[3] In parish burial records from the 16th and 17th centuries, such as those cited in John Graunt's Bills of Mortality, entries for "chrisom children" denoted recently baptized infants who died within a month and were interred in their baptismal cloths, highlighting the high infant mortality rates of the era.[2] The chrisom's use underscores broader themes in early modern Christianity, where baptismal symbols reinforced communal and doctrinal beliefs about salvation and vulnerability.[4] While largely obsolete in contemporary rituals, it persists in historical and liturgical studies as a marker of evolving sacramental traditions.[5]

Terminology

Definition

A chrisom is a white cloth or robe placed on an infant's head or body during Christian baptism or christening, symbolizing spiritual purity and innocence.[1][2][6] Typically made of linen, the chrisom functions as a face-cloth or mantle that covers the child's head, sometimes extending to envelop the full body.[7] Historical texts refer to the "chrisom-cloth" specifically as a head covering and the "chrisom-robe" as a complete garment. The item is connected to the anointing with chrism oil during the rite.[8]

Etymology

The term "chrisom" originates as a Middle English variant of "chrism," referring specifically to the white cloth used to cover the anointed infant during baptism, derived from the consecrated oil itself.[1] In Middle English texts from the 13th to 15th centuries, it appears in forms such as crisom, krysom, crysum, crysume, krysome, and cresom, evolving from earlier adaptations of the word for the oil. By the 16th and 17th centuries, spellings like crysome and chrisome became common in English records, reflecting phonetic shifts in early modern usage.[5] The root traces to ecclesiastical Latin chrisma, borrowed from Koine Greek χρῖσμα (khrîsma), meaning "anointing" or "anointing oil," derived from the verb χρίειν (khríein), "to anoint."[9] This Greek term entered Latin through early Christian liturgical practices and was adapted into Old English as crisma around the 10th century, initially denoting the sacramental oil before extending to the associated baptismal cloth in Middle English.[10] The French influence via cresme also contributed to the word's form in medieval English, blending with Latin roots in ecclesiastical contexts.[11]

Religious Context

Baptismal Practices

In Christian baptismal rituals, particularly those involving infant baptism, the chrisom—a white linen cloth—is placed over the child's head immediately following the immersion or pouring of water and the subsequent anointing with chrism oil. This step, performed by the minister or priest, serves to cover and protect the anointed crown while symbolizing the child's new purity.[12][13] The practice varies slightly by denomination but is most prominently featured in Anglican and Catholic traditions. In the historical Anglican rite, as outlined in early formularies of the Book of Common Prayer, the priest signs the infant's forehead with the sign of the cross after the water baptism, then applies the chrisom to complete the signing ceremony.[14] Similarly, in the traditional Catholic rite, the priest performs the baptism by infusion or immersion, followed by anointing the crown with sacred chrism, and then places the white linen chrisom on the child's head, often with godparents assisting in holding the infant during these steps.[12] These elements integrate the chrisom into the sequence as a tangible sign of spiritual cleansing and incorporation into the faith community.[13] The chrisom remains on the child throughout the remainder of the baptismal ceremony to maintain the integrity of the anointing. Afterward, it is frequently retained by the family as a cherished memento of the sacrament, though in some historical contexts it was kept for up to a month.[14] This brief reference to its role underscores the cloth's embodiment of symbolic purity in the rite.[12]

Chrism and Anointing

Chrism, a sacred oil integral to the anointing rite in Christian baptism, is composed of olive oil mixed with balsam, a fragrant resin that imparts a distinctive aroma symbolizing the sweetness of Christ's grace.[15] This mixture is consecrated by a bishop during the Chrism Mass, typically held on Holy Thursday, through a solemn prayer invoking the Holy Spirit to sanctify it for sacramental use.[16] In the context of infant baptism, a pre-baptismal anointing with the oil of catechumens may be performed on the child's chest to strengthen against evil, but the chrism is applied immediately after the baptismal washing to anoint the child's crown, marking the moment of initiation into the Christian community. The anointing procedure involves the celebrant—usually a priest or deacon—dipping a thumb into the chrism and tracing the sign of the cross on the child's crown of the head.[17] This act is accompanied by a prayer, such as "God the Father of our Lord Jesus Christ has freed you from sin, given you a new birth by water and the Holy Spirit, and welcomed you into his holy people. He now anoints you with the chrism of salvation," emphasizing the spiritual seal bestowed upon the newly baptized.[18] Following this anointing, the chrisom cloth is gently placed over the child's head, covering the anointed areas to preserve the sacred oil and envelop the infant in a visible emblem of purity. The theological foundation of this anointing draws from early Christian practices, where oil was used to signify divine election and empowerment, echoing Old Testament precedents of anointing kings and priests as well as Christ's own baptismal anointing by the Holy Spirit.[19] In the patristic era, particularly from the second century onward, post-baptismal chrismation became a standard rite of initiation, conferring the gifts of the Holy Spirit and strengthening the baptized against evil, as described in texts like the Apostolic Tradition attributed to Hippolytus.[20] This practice underscores the chrisom's role in symbolically safeguarding the anointed crown, representing the protective embrace of divine grace over the initiate's sacred marking.[21]

Historical Development

Origins

The chrisom, as a specific white cloth anointed with chrism in baptismal rites, emerged in the medieval period, particularly in 13th-century England, as a development of earlier Christian practices involving white garments to symbolize spiritual purity and rebirth.[1] This garment was placed on the infant after anointing to preserve the sacred oil and mark the child's cleansing from original sin.[22] While the broader symbolism of white clothing in baptism drew from early Christian liturgical traditions dating to the 4th century, the term "chrisom" derives from Middle English for "chrism cloth," reflecting its association with the anointing ceremony. In the medieval era, the practice was formalized in liturgical manuscripts, with the Sarum Rite—from the 11th century onward—playing a key role in standardizing the wrapping of the baptized infant in a white linen cloth immediately after anointing, affirming incorporation into the Church.[22] This rite, influential across Western Europe, underscored the continuity of symbolic elements within sacramental theology, and the chrisom often served practically as a shroud for infants who died soon after baptism, known as "chrisom children."[4]

Evolution and Decline

Following the English Reformation, the use of the chrisom in baptismal rites underwent significant simplification within the emerging Anglican tradition. The 1549 Book of Common Prayer, the first official liturgical text of the Church of England, retained the medieval practice of clothing the baptized infant in a white chrisom robe as a symbol of purity, along with the anointing using chrism oil.[23] However, the revised 1552 edition, influenced by more Protestant emphases on scriptural simplicity, omitted both the anointing and the explicit provision for the chrisom robe, streamlining the ceremony to focus primarily on the immersion or pouring of water and the renunciation of sin.[24] This shift marked a departure from pre-Reformation Catholic customs while preserving infant baptism itself. In contrast, the Roman Catholic Church maintained continuity with the traditional use of the white garment—derived from the chrisom—throughout the post-Reformation era, integrating it as a standard element in the baptismal liturgy to signify the newly baptized's incorporation into Christ.[12] The garment, often a linen cloth placed over the child's head or body after the baptismal washing, protected the chrism from the anointing and emphasized ritual purity, remaining a fixture in the Roman Rite until the mid-20th century.[25] The 19th and 20th centuries saw a broader decline in the chrisom's prominence across both Anglican and Catholic contexts, driven by liturgical updates that prioritized accessibility and reduced ceremonial elaboration. In the Anglican Communion, evolving prayer books and local customs increasingly favored plain baptismal attire over the specialized chrisom, aligning with broader Victorian-era reforms toward simplicity in worship. Similarly, the Catholic Church's 1969 Rite of Christian Initiation of Adults and its parallel revision for infant baptism made the white garment optional rather than prescriptive, often substituting it with simpler shawls or family-provided clothing to accommodate modern hygiene standards and shorter ceremonies.[26] This phasing out reflected a wider movement toward vernacular, participatory liturgies post-Vatican II, diminishing the garment's ritual centrality without eliminating the underlying symbolism of purity. Regional variations prolonged the chrisom's use in some areas, particularly rural English parishes where traditional practices endured into the Victorian era. Parish records from the 1800s document instances of chrisom cloths in baptisms and related churching ceremonies, especially in isolated communities less affected by urban liturgical standardization.[27] By the late 19th century, however, even these holdouts faded as the custom waned alongside the decline of churching rituals and the rise of more uniform national liturgies.[28]

Significance and Legacy

Symbolic Meaning

The chrisom, a white linen cloth used to wrap the newly baptized infant, primarily symbolizes the removal of original sin through the sacrament of baptism, restoring the child's innate purity and innocence. This white attire further contrasts sharply with the black mourning cloths traditionally employed in Christian funerals, which evoke themes of death, sorrow, and separation from the world, underscoring baptism's promise of resurrection and victory over mortality.[29] Beyond theological doctrine, the chrisom held cultural significance in folk traditions as a protective talisman, believed to safeguard the vulnerable infant from evil spirits and illness during the early postpartum period. In northern English customs, for instance, the baptized child was made to sleep in the chrisom cap on the first night to promote healing and ward off supernatural threats, reflecting a blend of sacramental rite and popular superstition.

In Parish Records and Mortality

In historical English parish records from the 16th to 18th centuries, infants who died within one month of their baptism were designated as "chrisom children" and buried in the white chrisom cloth used during the rite, which served as their shroud; this notation in registers distinguished them from older children and adults.[30][31] Examples from London parishes, such as St. John Ousebridge in 1622 recording "Marie Myers a Crisome infant," illustrate how these entries captured the rapid deaths of newborns shortly after baptism.[30] Burial customs for chrisom children emphasized simplicity and speed, with the cloth functioning as both a symbol of purity and a practical shroud to facilitate quick interment, often without full ceremonies reserved for older deceased; in urban areas like London, 16th- to 18th-century records from parishes such as St. Botolph without Aldgate show these infants tallied separately from adult burials to track demographic patterns and sometimes to minimize fees by misreporting live-born infants as stillborn.[30][31] Parish registers frequently omitted exact ages or names for these entries, using shorthand like "chrisom" to denote the category, which helped clerics manage high volumes of infant deaths amid limited resources.[31] These records reveal stark infant mortality rates, with chrisom burials reflecting neonatal vulnerability in urban settings; for instance, the London Bills of Mortality for 1629 listed 2,596 deaths as "chrisomes and infants," comprising a significant share of total burials and underscoring rates exceeding 300 per 1,000 live births in early 18th-century London due to overcrowding and disease.[30] In 17th-century urban parishes, chrisom designations often accounted for 20-30% of all burials, as seen in analyses of York and London registers where neonatal deaths dominated infant totals, declining only gradually to around 194 per 1,000 by the late 18th century among groups like London Quakers.[30] Such patterns, drawn from aggregated parish data, highlight how chrisom notations provided key evidence of persistent high mortality, with urban areas like London showing chrisom deaths falling from 1,123 in 1660 to 70 in 1700, partly due to reclassification into other causes like convulsions.[30]

References

  1. CHRISOM Definition & Meaning - Merriam-Webster
  2. CHRISOM Definition & Meaning - Dictionary.com
  3. CHRISOM definition in American English - Collins Dictionary
  4. 'A Crysome child' | English Ancestors
  5. Chrisom. World English Historical Dictionary - WEHD.com
  6. https://www.catholicculture.org/culture/library/dictionary/index.cfm?id=32495
  7. The Linen Ornaments of the Church, by Percy Dearmer (1929)
  8. Folk-lore of Shakespeare: Chapter XII. Birth and Baptism
  9. Chrism - Etymology, Origin & Meaning
  10. https://ahdictionary.com/word/search.html?q=chrism
  11. chrism, n. meanings, etymology and more | Oxford English Dictionary
  12. The Old Rite of Baptism - Catholic Sacramentals
  13. Directorium Anglicanum: pages 125 to 145
  14. Everyman's History of the Book of Common Prayer
  15. Chrism | Catholic Answers Encyclopedia
  16. The Blessing of the Oils and the Consecration of the Chrism | USCCB
  17. What happens during the Baptism? - Catholic.au
  18. [PDF] Rite of Baptism for One Child
  19. https://bhooc.com/blogs/articles/chrism-oil-origins-and-modern-use
  20. BIBLICAL ANOINTING - EXPEDITION 44
  21. [PDF] Chrisoms
  22. Clothing in the Worship Assembly - The Yale ISM Review
  23. Author sets standard for baptism research - The Christian Chronicle
  24. [PDF] The Garment of Adam in Jewish, Muslim, and Christian Tradition
  25. Baptism, Burial, and the White Garment - Rhode Island Catholic
  26. Coming of age and putting on Christ: The Toga virilis ceremony, its ...
  27. [PDF] An Historical Examination into Baptismal Usage in the Reformed ...
  28. [PDF] The Development of the Baptismal Rite in the ... - WLS Essay File
  29. The Book of Common Prayer, part 2: Wetting baby's head
  30. The 1552 Book of Common Prayer - Society of Archbishop Justus
  31. The Meaning of Post-Baptismal Rites - Ambrose - Crossroads Initiative
  32. Baptism: New vs. Old Rite - A Catholic Life
  33. The History of Churching of Women
  34. Baptism and Christenings in the Regency Period + a Giveaway of ...
  35. [PDF] Baptism in the Tradition of Augustine?
  36. The Colors of the Liturgical Seasons - LCMS Worship
  37. [PDF] Infant Mortality in England, 1538–2000: the Parish Register Period ...
  38. The Accuracy of the London Parish Registers, 1580-1653 - jstor
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