ly into view; it was this which had in every form tc be pressed most urgentlj' upon the consciences of men, as a counteractive to the polluting influences of idola- trj'', and of essential moment to a proper apprehension of the covenant. But in the new, as well as in the old, when the same form of representation is emploj^ed, it is the same aspect of the divine character that is meant to be exhibited. Thus, at the commencement of the Gospel era, when John the Baptist came forth announcing the advent of the Lord, he spoke of him as coming to baptize with fire as well as with the Spirit, not less to burn up the chaff with fire unquenchable than to gather in the wheat into his garner (Matt, iii, 11, 12). The language is substantially that of an Old- Testament prophet (Mai. iii, 2; iv, 1); and it points, not, as is often represented, to the enlightening, puri- fying, love-enkindling agencj' of Christ, but to the se- vere and retributive efiects of his appearance. He was to be set for judgment as well as for mercj'; for mercy indeed first, but to those who rejected the mei-- cy, and hardened themselves in sin, also for judgment. To bebaptized with the Spirit of liglit, holiness, and love, is what should ever follow on a due submission to his authority ; but a baptism with fire — the fire of di- vine wrath here (John iii, 36), growing into fire un- quenchable hereafter — should be the inevitable portion of such as set themselves in rebellion against him.
It is true that fire in its sj-mbolical use is also spo- ken of as purifying—the emblem of a healing process effected upon the spiritual natures of persons in cove- nant with God. AVe read, not merelj' of fire, but of refiner's fire, and of a spirit of burning purging awaj' the dross and impuritj^ of Jerusalem (Mai. iii, 2 ; Isa. iv, 4). Still it is a work of severity' and judgment that is indicated ; j'et its sphere is, not the unbeliev- ing and corrupt world, but the mixed community of the Lord's people, with many false members to be purged out, and the individual believer himself with an old man of corruption in his members to be morti- fied and cast off. The Spirit of holiness has a work of judgment to execute also there; and with respect to that it might doubtless be said that Christ baptizes each one of his people with fire. But in the discourse of the Baptist the reference is rather to different class- es of persons than to different kinds of operation in the same person ; he points to the partakers of grace on the one side, and to the children of apostasy and per- dition on the other. Nor is the reference materially different in the emblem of tongues, like as of fire, which sat on the apostles at Pentecost, and in the fire tliat is said to go out of the mouth of the symbolical witnesses of the Apocalypse (Acts ii, 3 ; Rev. xi, 5). In both cases the fire indicated the power of holiness to be connected with the ministrations of Christ's chosen witnesses — a power that should, as it were, burn up the corruptions of the world, consume the enmity of men's hearts, and prove a resistless weapon against the power and malice of the adversary-. — Fair- bairn, s. V. Compare Fire.
Flam.en, according to Varro and Festus, ivomflla- men, the band of white wool wrapped about the cap, was the title given to members of a college of Roman priests devoted severally to the service of a particular deitv. '■'■ Divisque aliis Sacerdotes, omnibus Pontifices, singulis Flamines sunto," says Cicero {De Leg. ii, 8). Each received his distinctive name from that of the god to whose service he was devoted — ^'horum singuli cognomen hubent ab eo deo quoi sacra/aciunt (Varro, De Ling. Lai. v, 84). There were two classes of flamens, (1.) tiiose styled flamines majores, and always patri- cians, viz. the fl. dialis, martialis, and quirinalis, in- stituted by Numa, according to Livy (i, 20), to take charge of those religious services which had hitherto been functions of the kingh' ofTicc ; and (2.) the Jia- nunes minores, who jnight be, and usuallj' were plebe- ians, about twelve in number, and instituted at vari- ous times.
FLAMINGIANS
589
FLAVEL
The flamens were in the earlier times nominated by the (,'omitia Curiata (in the case of the dialis three be- in i; designated), but after the enactment of the Lex Domitia (B.C. 104) they were named by the Comitia Tributa, and when thus nominated were received (ai/)- ti) and inaugurated by the pontifex niaximus, who al- ways claimed paramount authority over them. The office was for lifejnit forfeitable for a breach of duty, or on the occurrence of some accident of ill omen while engaged in priestly functions. Their official dress was the apex, a sort of close-fitting cap, the Irena, xKaXva, a thick woollen cloak (see Smith, Diet. Antiq. s. v.), and a laurel wreath. The highest in rank and honor was the flamen dialis, or priest of Jupiter, who must be the son of parents united in marriage by the ceremony of con- ftirreatio (which rule probably applied to all the majo- res), and who was himself married l)y the same form to his wife, officially styled flaminica, whose aid was so indispensable to him in the performance of his priestly offices that, in the event of her death, he was forced to resign, since the flamen dialis could not niarrj^ again. He was subject to manj^ restrictions — among others, was forbidden to leave the city for a single night (though this rule was somewhat modltied bj' Au- gustus and Tilierius), or to sleep out of his bed for three consecutive nights ; to touch or mount a horse, or look upon an army drawn up outside of the pomcerium ; nor could he take an oath, hence he could not be a consul or governor of a province, and was, it would appear, summo jure, excluded from all civil offices, and made Jore adsiduum sacerdotem (Liv, i, 20). Furthermore, he could not wear a ring nisi pervio et casso, whatever that may mean, or go out without his proper head- dress, or allow a knot in his attire, touch Hour, leaven, leavened bread, a dead bod}', a dog, a she-goat, ivy, beans, or raw Hash. Similar restrictions followed the actions of the flaminica. On the other hand, the fla- men dialis enjoj'ed peculiar privileges, viz. exemption from parental control, an ex officio seat in the senate, a lictnr, the right to use the sella ciirulis and the tof/a jyrnlexta, the seat next below the rex sacrificulus at banquets, and the right of sanctuary for his house. His distinctive dress was the albogalerus (see Hope's Costumes, pi. 260). Of the y/awc-w martialis, or priest of Mars, and the flamen quirimdis, or priest of Quirinus, less frequent mention is made, and of the flamines mi- nores hut little is known beyond the names. The mu- nicipal towns also had flamens, and after it became a custom to deify the emperors, flamens were appointed, both in Rome and the provinces, to attend to their ■worship. — Smith, Diet. Greek and Roman Antiq. s. v. ; Kamsay, Man. Rom. Antiq. s. v. ; Livj% i, 20; v, 52; Epit. xix, xxvii, 8; xxix, 38; xxx, 26; xxxi, 50; xxxvii, 51 ; Tacitus, Ann. iii, 58, 71 ; iv, 16 ; Plutarch, Numn, 7, and Quest. Rom. p. 114, 118, 119, 164-170 (ed. Ileiske); Festus, s. v. lUaximiv dignationes and majores diamines; Aulus Gellius, x, 15, etc. (.J. W. M.)