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Chrisom

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.^[30]

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.^[31]^[32] 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.^[31] 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.^[31]^[32] 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.^[32] 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.^[31] 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.^[31] 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.^[31]

References

[1]
CHRISOM Definition & Meaning - Merriam-Webster
a white cloth or robe put on a person at baptism as a symbol of innocence. Word History. Etymology. Middle English crisom, short for crisom cloth, ...
[2]
CHRISOM Definition & Meaning - Dictionary.com
a white cloth or robe put on a person at baptism to signify innocence. chrisom. / ˈkrɪzəm /. noun. Christianity a white robe put on an infant at baptism ...
[3]
CHRISOM definition in American English - Collins Dictionary
1. a white cloth or robe formerly put on a baby at baptism as a symbol of innocence: it was used as a shroud if the child died within a month of birth.
[4]
'A Crysome child' | English Ancestors
Apr 1, 2022 · A chrysom (or chrisom) cloth was a white cloth or mantle. Symbolising purity, it was thrown over a child during baptism or christening. The ...Missing: definition - | Show results with:definition -
[5]
Chrisom. World English Historical Dictionary - WEHD.com
(In full, chrisom-cloth, -robe, etc.): A white robe, put on a child at baptism as a token of innocence: originally, perh. merely a head-cloth, with which the ...
[6]
https://www.catholicculture.org/culture/library/dictionary/index.cfm?id=32495
[7]
The Linen Ornaments of the Church, by Percy Dearmer (1929)
The Chrisom Cloth, formerly used in the Baptism of Infants, has long been obsolete, though for the Baptism of Adults by immersion (a rare but not unknown ...
[8]
Folk-lore of Shakespeare: Chapter XII. Birth and Baptism
... cloth, or piece of linen put upon the head of a child newly baptised." The word "chrisom" was formed from the chrism, that is, the anointing which formed a ...
[9]
Chrism - Etymology, Origin & Meaning
Chrisma originates from Greek khrisma, meaning "anointing oil," derived from khriein "to anoint." It means a sacred ointment used in Church rites.
[10]
https://ahdictionary.com/word/search.html?q=chrism
[11]
chrism, n. meanings, etymology and more | Oxford English Dictionary
chrism is of multiple origins. Partly a borrowing from Latin. Partly a borrowing from French. Etymons: Latin chrisma; French cresme. See etymology. Nearby ...<|control11|><|separator|>
[12]
The Old Rite of Baptism - Catholic Sacramentals
Feb 13, 2019 · The priest dips his thumb in holy chrism, and in the form of a cross anoints the child (each one) on the crown of the head, saying: The almighty ...
[13]
Directorium Anglicanum: pages 125 to 145
... Book of Common Prayer appointeth) the Priest using those sacramental ... ceremony, and of that of putting on the chrisom. Hence the sign of the cross ...
[14]
Everyman's History of the Book of Common Prayer
The Book of Common Prayer. United States · England · Scotland ... After the Baptism, the child was anointed, and clad in the white robe (called the chrisom).
[15]
Chrism | Catholic Answers Encyclopedia
Chrism is a mixture of olive oil and balsam, blessed by a bishop, used in sacraments like Baptism, Confirmation, and Holy Orders.
[16]
The Blessing of the Oils and the Consecration of the Chrism | USCCB
The Chrism Mass involves blessing oils (Chrism, Catechumens, Sick) and consecrating Chrism, used for anointing and signing, and is a sign of the bond between ...
[17]
What happens during the Baptism? - Catholic.au
The priest anoints the child on the chest with the oil of Baptism. After the Baptism, he anoints the child's forehead with the oil of Chrism. The oil of ...
[18]
[PDF] Rite of Baptism for One Child
Then the celebrant anoints the child on the crown of the head with the sacred chrism, in silence. Clothing with the White Garment. The celebrant says: N ...
[19]
https://bhooc.com/blogs/articles/chrism-oil-origins-and-modern-use
[20]
BIBLICAL ANOINTING - EXPEDITION 44
Dec 6, 2023 · The practice of “chrismation” (baptism with oil) appears to have developed in the early church during the later 2nd century as a symbol of ...
[21]
[PDF] Chrisoms
This chrisom-cloth, our modern christening robe, was worn for a month after the sacra- ment of baptism. ... The priest then anointed the child with the mixture of ...
[22]
Clothing in the Worship Assembly - The Yale ISM Review
The interpretations of the baptismal garment emphasize salvation, resurrection, and new life, rather than signifying economic equality. Yet as a garment common ...<|control11|><|separator|>
[23]
Author sets standard for baptism research - The Christian Chronicle
Nov 1, 2009 · By the fourth century, post-baptismal re-clothing in white represented purity and eschatological identity. Regional differences guided other ...
[24]
[PDF] The Garment of Adam in Jewish, Muslim, and Christian Tradition
In the Christian tradition, the white garment of the baptizand, besides being a symbol of the paradisiacal robes of Adam and Eve, is connected with the glory of ...
[25]
Baptism, Burial, and the White Garment - Rhode Island Catholic
Oct 30, 2025 · The baptismal robe, the more brilliantly white the better, powerfully expresses the newborn's fresh sacramental life in Christ that relieves the ...<|control11|><|separator|>
[26]
Coming of age and putting on Christ: The Toga virilis ceremony, its ...
The study reveals that the toga virilis contextually enriches Galatians 3:27, emphasizing the transformation into 'children of God' through baptism. This ...Missing: influence chrisom
[27]
[PDF] An Historical Examination into Baptismal Usage in the Reformed ...
... baptism by a wrap or garment known as the chrisom cloth, or in Scottish terminology, the cude. This was normally a piece of white linen cloth. The symbolism ...
[28]
[PDF] The Development of the Baptismal Rite in the ... - WLS Essay File
Baptism by Pouring. (Luther preferred immersion). Blessing and Pax. (Reformed). Prayer. (Reformed: Luther had giving of chrisom-cloth here). It is remarkable ...
[29]
The Book of Common Prayer, part 2: Wetting baby's head
Aug 30, 2010 · The Book of Common Prayer (BCP) baptism liturgy used to fill Sunday ... The 1549 BCP retained Chrisom (white robe) and anointing, but ...
[30]
The 1552 Book of Common Prayer - Society of Archbishop Justus
The exorcism, annointing, the chrism, and triple immersion were omitted from the Baptism service. The use of reserved sacrament was left ambiguous in the ...
[31]
The Meaning of Post-Baptismal Rites - Ambrose - Crossroads Initiative
Jul 14, 2020 · This instruction to new Christians explains the post-baptismal rites including the white garment and the anointing of confirmation.Missing: chrisom | Show results with:chrisom
[32]
Baptism: New vs. Old Rite - A Catholic Life
Mar 24, 2007 · The Post-Vatican II Rite (1969). The modern rite is considerably shorter and rearranged: Only one exorcism prayer remains, and it is optional ...
[33]
The History of Churching of Women
The chrisom was a piece of white cloth placed over the child's head at baptism to stop the consecrated oil (chrism) from rubbing off. Later, the chrisom became ...
[34]
Baptism and Christenings in the Regency Period + a Giveaway of ...
Apr 5, 2019 · ... cloth, or piece of linen laid over a child's head when he or she was baptised or christened. Originally, the purpose of the chrisom-cloth ...
[35]
[PDF] Baptism in the Tradition of Augustine?
Nov 21, 2018 · Baptism's submersion and emersion symbolizes Christ's entrance and exit from the grave, death, and resurrection (Schmaus 1952, 120). By way of ...Missing: chrisom | Show results with:chrisom
[36]
The Colors of the Liturgical Seasons - LCMS Worship
This color, used primarily during these Sundays, assists in bearing the message that “though your sins be as scarlet, they shall be white as snow.” Christ's ...<|separator|>
[37]
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Below is a merged response that consolidates all the information from the provided summaries into a single, comprehensive overview. To maximize detail and clarity, I’ve organized the information into tables in CSV format, which can be easily read or imported into spreadsheet software. The response includes sections for **Chrisom-Child**, **Baptismal Cloth/Cap**, and **Protective/Folk Beliefs**, with additional context where relevant. All page references and useful URLs are retained.
[38]
[PDF] Infant Mortality in England, 1538–2000: the Parish Register Period ...
Abstract. This paper, the second of four, examines patterns and trends in infant mortality during the period 1538–1837 when the principal source available ...
[39]
The Accuracy of the London Parish Registers, 1580-1653 - jstor
... chrisom' although a chrisom child is not technically one which died unbaptized26 and there was also a selection of forms of entry where the child was not ...