Anointing served and serves three distinct purposes: it is regarded as a means of health and comfort, as a token of honor, and as a symbol of
consecration. It seems probable that its sanative purposes were enjoyed before it became an object of ceremonial religion, but the custom appears to predate written history and the archaeological record, and its genesis is impossible to determine with certainty.
Health Used in conjunction with bathing, anointment with oil closes
pores. It was regarded as counteracting the influence of the
sun, reducing
sweating.
Aromatic oils naturally masked
body and other offensive odors. Applications of oils and fats are also used as
traditional medicines. The
Bible records
olive oil being applied to the sick and poured into wounds. Known sources date from times when anointment already
served a religious function; therefore, anointing was also used to combat the malicious influence of
demons in
Persia,
Armenia, and
Greece. Anointing was also understood to "seal in" goodness and resist corruption, probably via analogy with the use of a top layer of oil to preserve wine in ancient
amphoras, its spoiling usually being credited to demonic influence. For sanitary and religious reasons, the bodies of the dead are sometimes anointed. In medieval and early modern Christianity, the practice was particularly associated with protection against
vampires and
ghouls who might otherwise take possession of the corpse.
Hospitality Anointing guests with oil as a mark of hospitality and token of honor is recorded in
Egypt,
Greece, and
Rome, as well as in the
Hebrew scriptures. It was a common custom among the
ancient Hebrews and continued among the
Arabs into the 20th century.
Religion In the
sympathetic magic common to
prehistoric and
primitive religions, the
fat of
sacrificial animals and
persons is often reckoned as a powerful charm, second to blood as the vehicle and seat of life.
East African
Arabs traditionally anointed themselves with lion's fat to gain courage and provoke fear in other animals.
Australian Aborigines would rub themselves with a human victim's
caul fat to gain his powers. In religions like Christianity where animal sacrifice is no longer practiced, it is common to
consecrate the oil in a special ceremony.
Egypt According to scholars belonging to the early part of the twentieth century (Wilhelm Spiegelberg, Bonnet, Cothenet, Kutsch, Martin-Pardey) officials of ancient Egypt were anointed as part of a ceremony that installed them into office. This assumption has been questioned by scholars like Stephen Thompson, who doubt such anointing ever existed:After a review of the evidence for the anointing of officials in ancient Egypt as a part of their induction into office, I must conclude that there is no evidence that such a ceremony was ever practiced in ancient Egypt. Attempts to trace the origin of the Hebrew practice of anointing kings to an Egyptian source are misdirected. The only definite case in which an Egyptian king anointed one of his officials is that of EA 51. In this instance, it is probable that
Thutmosis III was engaging in a custom common among Asiatics, rather than that he was introducing an Egyptian custom into Syria-PalestineAnointment of the corpse with scented oils was however a well attested practice as an important part of
mummification.
India Abhisheka at
Śravaṇa Beḷgoḷa In
Indian religion,
late Vedic rituals developed involving the anointing of government officials, worshippers, and idols. These are now known as
abhisheka. The practice spread to
Indian Buddhists. In modern
Hinduism and
Jainism, anointment is common, although the practice typically employs water or yoghurt, milk, or (particularly) butter from the
holy cow, rather than oil. Many devotees are anointed as an act of consecration or blessing at every stage of life, with rituals accompanying
birthing, educational enrollments,
religious initiations, and
death. New buildings, houses, and ritual instruments are anointed, and some idols are anointed daily. Particular care is taken in such rituals to the
direction of the smearing. People are anointed from head to foot, downwards. The water may derive from
one of the holy rivers or be scented with
saffron,
turmeric, or
flower infusions; the waste water produced when cleaning certain idols or when
writing certain verses of scripture may also be used. Ointments may include ashes, clay, powdered
sandalwood, or herbal pastes.
Buddhism Buddhist practices of anointing are largely derived from Indian practices but tend to be less elaborate and more ritualized. Buddhists may sprinkle assembled practitioners with water or mark idols of
Buddha or the
Bodhisattvas with cow or
yak butter. Flower-scented water is also used, as are ink-water and "saffron water" stained yellow using
saffron or
turmeric.
Judaism anoints David,
Dura Europos,
Syria, 3rd century. In antiquity, use of a
holy anointing oil was significant in the
Hebrews' consecration of priests, the
Kohen Gadol (High Priest), and the sacred vessels.
Prophets and the
Israelite kings were anointed as well, the kings from a horn. Anointment by the
chrism prepared according to the ceremony described in the
Book of Exodus was considered to impart the "Spirit of the Lord". and
David. The practice was not always observed and seems to have been essential only at the consecration of a new line or dynasty. Because of its importance, the High Priest and the king were sometimes called "the Anointed One". The term—, —gave rise to the prophesied figure of the
Messiah (
q.v.) and a
long history of claimants. The expression "anoint the shield" which occurs in
Isaiah is a related or poetic usage, referring to the practice of rubbing oil on the leather of the shield to keep it supple and fit for war. The practice of anointing a shield predates the anointing of other objects in that the "smearing" (Hebrew ) of the shield renewed the leather covering on a wooden shield. A victorious soldier was elevated on his shield by his comrades after a battle or upon his selection as a new king. The idea of protection and selection arose from this and was extended to the idea of a "chosen one" thus leading to the modern concept of a Messiah (Hebrew for the one who was anointed.)
Christianity Christianity developed from the association of
Jesus of Nazareth with the Jewish prophecies of an "Anointed One". His epithet "
Christ" is a form of the
Greek equivalent of the Hebrew title. He was not anointed by the High Priest in accordance with the ceremony described in Exodus, but he was considered to have been anointed by the
Holy Spirit during
his baptism. A literal
anointing of Jesus also occurs when he was lavishly oiled by
Mary of Bethany. Performed out of affection, the anointment is said by Jesus to have been preparation for
his burial. In the
New Testament, John describes "anointing from the Holy One" and "from Him abides in you". Both this spiritual anointment and literal anointment with oil are usually associated with the
Holy Spirit.
Eastern Orthodox churches in particular attach great importance to the oil said to have been originally blessed by the
Twelve Apostles. The practice of "
chrismation" (
baptism with oil) appears to have developed in the
early church during the later 2nd century as a symbol of Christ, rebirth, and inspiration. and "what person on entering into this life or being an
athlete is not anointed with oil?" The practice is also defended by
Hippolytus in his "Commentary on the
Song of Songs" and by
Origen in his "Commentary on
Romans". Origen opines that "all of us may be baptized in those visible waters and in a visible anointing, in accordance with the form handed down to the churches". Anointing was particularly important among the
Gnostics. Many early
apocryphal and Gnostic texts state that
John the Baptist's
baptism by water was incomplete and that anointment with oil is a necessary part of the baptismal process. The
Gospel of Philip claims that chrism is superior to baptism, for it is from the word "chrism" that we have been called "Christians", certainly not from the word "baptism". And it is from the "chrism" that the "Christ" has his name. For the
Father anointed the
Son, and the Son anointed the apostles, and the apostles anointed us. He who has been anointed possesses everything. He possesses the
Resurrection, the Light, the
Cross, the
Holy Spirit. The Father gave him this in the bridal chamber; he merely accepted the gift. The Father was in the Son and the Son in the Father. This is the
Kingdom of Heaven. In the
Acts of Thomas, the anointing is the beginning of the baptismal ritual and essential to becoming a Christian, as it says God knows his own children by his seal and that the seal is received through the oil. Many such chrismations are described in detail through the work. In medieval and early modern Christianity, the oil from the lamps burnt before the
altar of a
church was felt to have particular sanctity. New churches and altars were anointed at their four corners during their
dedication, as were tombs,
gongs, and some other ritual instruments and utensils.
Latin Catholicism of the
Vatican Library's
Gelasian Sacramentary manuscript The
Roman Catholic,
Anglican and
Lutheran Churches bless three types of
holy oils for anointing: "
Oil of the Catechumens" (abbreviated OS, from the
Latin , meaning holy oil), "Oil of the Infirm" (OI), and "Sacred Chrism" (SC). The first two are said to be
blessed, while the chrism is
consecrated. The Oil of Catechumens is used to people immediately before
baptism, whether they are infants or adult
catechumens. In the early church converts seeking baptism, known as "catechumens", underwent a period of formation known as catechumenate, and during that period of instruction received one or more anointings with the oil of cathecumens for the purpose of expelling evil spirits. Before the 1968 revision of the rite of ordination the ordaining bishop anointed the hands of the new priest with the Oil of Catechumens, The older form is now used only in ordaining members of associations, such as the
Priestly Fraternity of Saint Peter, dedicated to the preservation of the pre-
Vatican II liturgy. In the later form, priests, like bishops, are anointed with chrism, the hands of a priest, the head of a bishop. (In the older form, a bishop's hands, as well as the head, are anointed with chrism. The traditional Roman Pontifical also has a rite of coronation of kings and queens including anointing with the Oil of Catechumens. In some countries, as in France, the oil used in that rite was chrism. Oil of the Infirm is used for administration of the sacrament of
anointing of the sick, the ritual treatment of the sick and infirm through what was usually called Extreme Unction in
Western Christianity from the late 12th to the late 20th century. Sacred Chrism is used in the sacraments of
baptism,
confirmation, and holy orders. It is also used in the dedication of new churches, new altars, and in the consecration of new patens and chalices for use in Mass. In the case of the sacrament of baptism, the subject receives two distinct unctions: one with the oil of catechumens, prior to being baptized, and then, after baptism with water is performed, the subject receives an unction with chrism. In the case of the sacrament of confirmation, anointing with chrism is the essential part of the rite. Any
bishop may consecrate the holy oils. They normally do so every
Holy Thursday at a special "Chrism Mass". In the
Gelasian sacramentary, the formula for doing so is: Send forth, O Lord, we beseech thee, thy Holy Spirit the
Paraclete from heaven into this fatness of oil, which thou hast deigned to bring forth out of the green wood for the refreshing of mind and body; and through thy holy benediction may it be for all who anoint with it, taste it, touch it, a safeguard of mind and body, of soul and spirit, for the expulsion of all pains, of every infirmity, of every sickness of mind and body. For with the same thou hast anointed priests, kings, and prophets and martyrs with this thy chrism, perfected by thee, O Lord, blessed, abiding within our bowels in the name of our Lord Jesus Christ.
Orthodoxy and Greek Catholicism before the
revolution of 1917 In the
Eastern Orthodox and
Eastern Catholic churches, confirmation is known as
chrismation. The Mystery of Chrismation is performed immediately after the Mystery of
Baptism as part of a single ceremony. The ritual employs the sacred ''
(, "chrism"), which is said to contain a remnant of oil blessed by the Twelve Apostles. In order to maintain the apostolic blessing unbroken, the container is never completely emptied but it is refilled as needed, usually at a ceremony held on Holy Thursday at the Patriarchate of Constantinople or the patriarchal cathedrals of the autocephalous churches. At the Patriarchate of Constantinople, the process is under the care of the Archontes Myrepsoi
, lay officials of the patriarchate. Various members of the clergy may also participate in the preparation, but the consecration itself is always performed by the patriarch or a bishop deputed by him for that purpose. The new myron
contains olive oil, myrrh, and numerous spices and perfumes. This myron
is normally kept on the Holy Table or on the Table of Oblation. During chrismation, the "newly illuminate" person is anointed by using the myron
to make the sign of the cross on the forehead, eyes, nostrils, lips, both ears, breast, hands, and feet. The priest uses a special brush for this purpose. Prior to the 20th century, the myron'' was also used for the anointing of Orthodox monarchs. The oil that is used to anoint the
catechumens before baptism is simple olive oil which is blessed by the priest immediately before he pours it into the
baptismal font. Then, using his fingers, he takes some of the blessed oil floating on the surface of the baptismal water and anoints the catechumen on the forehead, breast, shoulders, ears, hands, and feet. He then immediately baptizes the catechumen with threefold immersion in the name of the
Trinity. Anointing of the sick is called the "
Sacred Mystery of
Unction". The practice is used for spiritual ailments as well as physical ones, and the faithful may request unction any number of times at will. In some churches, it is normal for all of the faithful to receive unction during a service on
Holy Wednesday of
Holy Week. The holy oil used at unction is not stored in the church like the
myron, but consecrated anew for each individual service. When an Orthodox Christian dies, if he has received the Mystery of Unction and some of the consecrated oil remains, it is poured over his body just before burial. It is also common to bless using oils which have been blessed either with a simple blessing by a priest (or even a venerated
monastic), or by contact with some sacred object, such as
relics of a saint, or which has been taken from an
oil lamp burning in front of a
wonderworking icon or some other
shrine. In the
Armenian Church, crosses are traditionally not considered holy until they have been anointed and prayed over, thus introducing the Holy Spirit into them. The same ritual was formerly observed in the other Orthodox churches.
Protestantism Owing to their particular focus upon the action of the
Holy Spirit,
Pentecostal churches sometimes continue to employ anointing for consecration and ordination of pastors and elders, as well as for healing the sick. The Pentecostal expression "the anointing breaks the yoke" derives from a passage in
Isaiah which discusses the power given the prophet
Hezekiah by the Holy Spirit over the tyrant
Sennacherib.
Latter-day Saints Members of
the Church of Jesus Christ of Latter-day Saints practice anointing with pure, consecrated olive oil in two ways: 1) as a priesthood
ordinance in preparation for the administration of a
priesthood blessing, and 2) in conjunction with
washing as part of the
endowment. The
Doctrine and Covenants contains numerous references to anointing and administration to the sick by those with authority to perform the laying on of hands. On 21 January 1836,
Joseph Smith instituted anointing during the rites of sanctification and consecration preparatory to the rites practiced in the
Kirtland Temple. The anointing would prepare church members to receive the endowment of "power from on high" promised in an earlier 1831 revelation. At the present time, any holder of the
Melchizedek priesthood may anoint the head of an individual by the laying on of hands. Olive oil must be used if available, and it must have been consecrated earlier in a short ordinance that any holder of the Melchizedek priesthood may perform.
Royalty as
king of France being anointed
king of Prussia by two Protestant bishops, following his coronation at
Königsberg in 1701 , 1772, containing lavender and roses
Nicholas II at
Uspensky Cathedral in
Moscow in 1896 In addition to its use for the
Israelite kingship, anointing has been an important ritual in
Christian rites of Coronation, especially in Europe. As reported by the jurisconsult
Tancredus, initially only the kings of
Jerusalem,
France,
England and
Sicily were crowned and anointed: Later French legend held that a vial of oil, the
Holy Ampulla, descended from
Heaven to anoint
Clovis I as the
king of the Franks following his conversion to Christianity in 493. The
Visigoth Wamba is the earliest
Catholic king known to have been anointed, although the practice apparently preceded him in Spain. The ceremony, which closely followed the rite described by the
Old Testament., was performed in 672 by
Quiricus, the
archbishop of Toledo; It was apparently copied a year later when
Flavius Paulus defected and joined the
Septimanian rebels he had been tasked with quieting. The rite epitomized the Catholic Church's sanctioning the monarch's rule; it was notably employed by
usurpers such as
Pepin,
whose dynasty replaced the
Merovingians in 751. While it might be argued that the practice subordinated the king to the church, in practice the sacral anointing of kings was seen as elevating the king to priestly or even saintly status.
Lupoi argues that this set in motion the conflicting claims that developed into the
Investiture Crisis. At the same time, royal unction recontextualized the elections and popular acclamations still legally responsible for the elevation of new rulers. They were no longer understood as autonomous authorities but merely agents in service of God's will. The nature of anointment was alluded to in
Shakespeare's
Richard II: Napoleon was reportedly anointed in the presence of the Pope at
his coronation. In Eastern Orthodoxy, the anointing of a new king is considered a
Sacred Mystery. The act is believed to empower him—through the
grace of the
Holy Spirit—with the ability to discharge his divinely appointed duties, particularly his
ministry in defending the faith. The same
myron used in
Chrismation is used for the ceremony. In
Russian Orthodox ceremonial, the anointing took place during the
coronation of the tsar towards the end of the service, just before his receipt of
Holy Communion. The sovereign and his consort were escorted to the
Holy Doors (
Iconostasis) of the cathedral and jointly anointed by the
metropolitan. Afterwards, the tsar was taken alone through the Holy Doors—an action normally reserved only for priests—and received communion at a small table set next to the
Holy Table. In the present day, royal unction is less common, being practiced only upon the monarchs of
Britain and of
Tonga. The utensils for the practice are sometimes reckoned as
regalia, like the
ampulla and
spoon used in the
Kingdom of France and the
anointing horns used in
Sweden and
Norway. The Biblical formula is not necessarily followed. For the 1626 coronation of King
Charles I of England, the holy oil was made of a concoction of
orange,
jasmine, distilled roses, distilled
cinnamon, and
ben oil. ==See also==