ENCOLPIO. — This term designated small cases containing relics of saints or other sacred objects, which the faithful used to wear suspended around the neck. «Crucem cum pretioso ligno, vel cum Reliquiis Sanctorum ante pectus portare suspensam, hoc est quod vocant encolpia» (Anastasio Bibliotecario, Ad. Act. 5, VIII Synodi).
These cases, however, had various forms. Sometimes they were small boxes, at other times they were shaped like small crosses that could be opened, and they often bore an engraved brief maxim of exorcism, a scriptural passage, or a representation of some mystery of the Faith.
More often in ancient literature the e. is called phylacterion, but it is sometimes also designated by the term chrismarium, 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 the martyrs (Du Cange, s. V. chrismarium).
The use of the e. among the faithful dates back to the most remote antiquity, and was widespread, as can be established both from the writers and from the ancient monuments that have preserved descriptions or specimens of them.
The practice is mentioned, among others: by St. Epifanio (Panarion Haeres, 15, 4: CB 1, p. 202-2-11-13); by St. Gregorio Nisseno (Vita Macrinae: PG 46, 861, 989); by St. Giovanni Crisostomo (Hom. 19 ad pop. ant., 4: PG 49, 196); by Prudenzio (Peristophanon, VI, 133-35; CSEL 61, 360); by St. Gregorio Magno (Epistol., 6: 49, 12: PL 77, 799).
Among the numerous e. discovered during archaeological excavations in various places, the first to be noted is that of the nielloed gold Cross discovered in the time of Pio IX, in the basilica of S. Lorenzo fuori le mura, 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 inimice tibi (cf. G.B. De Rossi, Bull. d'arch. crist., 1 [1863], pp. 31-35).
The e. worn by s. Paolino da Nola must also have been of similar form, as is clear from the description he himself left of it (cf. Epist., 31, ad Severum: CSEL 29).
The personal e. of s. Gregorio Magno was perhaps also of similar workmanship, as may be concluded from the description given by Giovanni Diacono (Vita S. Gregorii, IV, 80: PL 75, 228).
Finally, it should be noted that this frequent use of the e. may at times have degenerated into dangerous superstition, which perhaps explains why several Fathers rose up to combat II. Among these are to be counted s. Anastasio Alessandrino (De annularis: PL 26, 1320); s. Girolamo (Commentarium in Evang. s. Matthaei, 23: PL 26, 168); s. Cesario d'Arles (Sermo XIX, ed. dom Morin, I, Maretsous 1937, p. 87) and even a Council, that of Laodicea (can. 36).