ENCOLPIUM. — This term designated small receptacles containing relics of saints or other sacred objects, which the faithful wore suspended from the neck. “Crucem cum pretioso ligno, vel cum Reliquiis Sanctorum ante pectus portare suspensam, hoc est quod vocant encolpia” (Anastasius Bibliothecarius, Ad. Act. 5, VIII Synodi).
These receptacles, however, took various forms. Sometimes they were small caskets, at other times they were in the form of small openable crosses, and often bore an engraved brief maxim of exorcism, a scriptural text, or the depiction of some mystery of the Faith.
More frequently in ancient literature the e. is called *phylacterion*, but sometimes it is also designated by the term *chrismatrum*, especially when it was in the form of a small ampulla containing drops of balsam or oil that had been in direct contact with the tombs of martyrs (Du Cange, s. V. chrismatrum).
The use of the e. among the faithful goes back to the most remote antiquity, and was common, as can be seen both from writers and from ancient monuments, which have preserved descriptions or specimens.
The use is recalled, among others, by St. Epiphanius (Panarion Haeres., 15, 4; CB 1, pp. 202-211-13); by St. Gregory of Nyssa (Vita Macrinae: PG 46, 861, 989); by St. John Chrysostom (Hom. 19 ad pop. ant., 4; PG 49, 196); by Prudentius (Peristephanon, VI, 133-35; CSEL 61, 360); by St. Gregory the Great (Epistol., 6; ep. 12; PL 77, 799).
Among the numerous e. found during archaeological excavations in various places, the one to be noted first is the nielloed gold cross found at the time of Pius IX in the basilica of St. Lawrence outside the Walls, on the chest of a deceased person. It bears the following inscription, engraved on the arms of the cross: EMMANOYHA — nobiscum Deus, and on the reverse: Crux est vita mihi, mors inimica tibi (cf. G. B. De Rossi, Bull. d'arch. crist., 1 [1863], pp. 31-35).
Of similar form must have been the e. worn by St. Paulinus of Nola, as is evident from the description left by him (cf. Epist., 31, ad Severum; CSEL 29).
Of the same workmanship was perhaps also the personal e. of St. Gregory the Great, as can be inferred from the description given by John the Deacon (Vita S. Gregorii, IV, 80; PL 75, 228).
It should finally be noted that this frequent use of the e. may perhaps at times have degenerated into dangerous superstition, so that we find several Fathers rising up to oppose II. Among these are St. Anastasius Alexander (De amuletis; PL 26, 1320); St. Jerome (Commentarium in Evang. s. Matthaei, 23; PL 26, 168); St. Caesarius of Arles (Sermo XIX, ed. dom Morin, I, Maredsous 1937, p. 87) and even a Council, that of Laodicea (can. 36).