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In ancient Roman religion, the flamen Dialis was the high priest of Jupiter.[1] The term Dialis is related to Diespiter, an Old Latin form of the name Jupiter.[2] There were 15 flamines, of whom three were flamines maiores, serving the three gods of the Archaic Triad. According to tradition the flamines were forbidden to touch metal, ride a horse, or see a corpse. The Flamen Dialis was officially ranked second in the ranking of the highest Roman priests (ordo sacerdotum), behind only the rex sacrorum and before another flamines maiores (Flamen Martialis, Flamen Quirinalis) and pontifex maximus.[3]

The office of Flamen Dialis, and the offices of the other flamines maiores, were traditionally said to have been created by Numa Pompilius, second king of Rome, although Numa himself performed many of the rites of the Flamen Dialis.[4](1:20)

Appointment and privileges

The Flamen Dialis enjoyed many peculiar honours. When a vacancy occurred, three persons of patrician descent, whose parents had been married according to the ceremonies of confarreatio (the strictest form of Roman marriage),[5] were nominated by the Comitia, one of whom was selected (captus), and consecrated (inaugurabatur) by the Pontifex Maximus.[6][7](iv, 16)[4](xxvii, 8) The candidates also had to be married, confarreatio and to a virgin (see Flamen#Marriage).[8][9]

From that time forward he was emancipated from the control of his father, and became sui juris.[10](i, 130)[7](iv.16)[11] He alone of all priests wore the apex,[13][14] he had a right to a lictor,[15][16](p 119) to the toga praetexta,[17] to the Sella Curulis,[18] and to a seat in the Roman senate ex officio.[19] This last privilege, after having fallen into disuse for a long period, was asserted by Gaius Valerius Flaccus (209 BC), the claim allowed however, says Livy, more in deference to his high personal character than from a conviction of the justice of the demand.[4](xxvii, 8; cf. i, 20) The Rex Sacrificulus or Rex Sacrorum alone was entitled to recline above him at a banquet; if one in bonds took refuge in his house, the chains were immediately struck off and conveyed through the impluvium to the roof, and thence cast down into the street:[12](x, 15) if a criminal on his way to punishment met him, and fell suppliant at his feet, he was respited for that day,[12](x, 15)[15](p 166) similar to the right of sanctuary attached to the persons and dwellings of the papal cardinals.

Restrictions

The Flamen Dialis was subjected to many restrictions and privations,[20] many of considerable Indo-European vintage,[21] a long catalogue of which was compiled by Aulus Gellius[12](x, 15) from the works of Fabius Pictor and Masurius Sabinus.

The object of these rules was clearly to make him literally Jovi adsiduum sacerdotem (the constant priest of Jove / Jupiter),[23][24] to compel constant attention to the duties of the priesthood, and to leave him effectively without any temptation to neglect them.[25]

In the view of Dumézil,[26] these prohibitions mark the Flamen Dialis as serving a celestial god, with his attributes of absolute purity and freedom, but also wielder of lightning and kingship. Within his scope of action there are the domains of political power and right, but not battle, which belongs to Mars and the Flamen Martialis. His solidarity with the king is reflected in that of his earthly counterpart, the rex sacrorum. Similar partnerships, with similar ritual restrictions, are seen reflected in other Indo-European cultures, such as that of the Vedic rajan and his purohita, and the ancient Irish rig and the chief druid.[26]

Flaminica Dialis

The Flaminica Dialis was the wife of the Flamen Dialis.[23] She was required to be a virgin at the time of their wedding, which had to be conducted according to the ceremonies of confarreatio, the traditional form of marriage for patricians. (This regulation also applied to the marriages of the two other flamines maiores.)[27](iv, 104, 374)[10](i, 112) The couple were not permitted to divorce, and if the flaminica died the Dialis was obliged to resign.[28] The assistance of the flaminica was essential in the performance of certain rituals. On each of the nundinae, she sacrificed a ram to Juno Regina in the Curia Calabra.[29](i, 16)[30] The flaminica was assigned a special ritual attire. Her hair was plaited up with a purple band in a conical form (tutulus), but when she went to participate in the ritual of the Argei, she neither combed nor arranged her hair.[29](i, 16) The flaminica and the regina sacrorum were the only ones who might wear the hairdressing named (in)arculata.[clarification needed][31][27](IV, 137) The flaminica wore a dyed robe (venenato operitur) and a small square cloth with a border (rica), to which was attached a slip cut from a felix arbor, a tree under the protection of the heavenly gods.[32][33] The rica may have been a short cloak, or less likely a sort of scarf or veil thrown over the head. The restrictions imposed upon the flaminica were similar to those placed on her husband.[34] She was prohibited from mounting a staircase consisting of more than three steps,[12](x, 15) perhaps to prevent her ankles from being seen.[35]

Holders of the office

See also

Footnotes

  1. ^ Münzer[37] thought that Caeso Quinctius Claudus was the brother of the Claudus who was consul 271 BC.

References

  1. ^ Dillon, Matthew; Garland, Lynda (28 October 2013). Ancient Rome: A Sourcebook. Taylor & Francis. p. 127. ISBN 978-1-136-76143-0.
  2. ^ Lewis, Charlton T.; Short, Charles (1879). "Dĭālis". A Latin Dictionary. Oxford, UK: Clarendon Press.
  3. ^ Forsythe, Gary (1 January 2006). A Critical History of Early Rome: From Prehistory to the First Punic War. University of California Press. p. 136. ISBN 978-0-520-24991-2. Retrieved 2 September 2016.
  4. ^ a b c d e Livy. Ab urbe condita.
  5. ^ Tatum, W. Jeffrey (2008-04-30). Always I Am Caesar. John Wiley & Sons. p. 30. ISBN 978-0-470-69588-3.
  6. ^ Turcan, Robert (2013-10-28). The Gods of Ancient Rome: Religion in Everyday Life from Archaic to Imperial Times. Routledge. p. 52. ISBN 978-1-136-05850-9.
  7. ^ a b c d Tacitus. Annales.
  8. ^ Smith, C. J.; Smith, Lecturer in Department of Biochemistry C. J. (2006-03-09). The Roman Clan: The Gens from Ancient Ideology to Modern Anthropology. Cambridge University Press. p. 351. ISBN 978-0-521-85692-8.
  9. ^ Dillon, Matthew; Garland, Lynda (2013-10-28). Ancient Rome: A Sourcebook. Routledge. p. 127. ISBN 978-1-136-76136-2.
  10. ^ a b Gaius. Institutes.
  11. ^ Ulpian, Frag. x.5[full citation needed]
  12. ^ a b c d e Aulus Gellius. Noctes Atticae [Attic Nights].
  13. ^ Varro,[full citation needed] ap.[clarification needed] Gellius[12](x, 15)
  14. ^ Graham, Emma-Jayne (2020-11-09). Reassembling Religion in Roman Italy. Routledge. p. 106. ISBN 978-1-351-98245-0.
  15. ^ a b c Plutarch. Reiske (ed.). Αἰτίαι Ῥωμαϊκαί [Roman Questions].[full citation needed]
  16. ^ Cohick, Lynn (2009). Women in the World of the Earliest Christians: Illuminating Ancient Ways of Life. Baker Academic. p. 163. ISBN 978-0-8010-3172-4.
  17. ^ Brøns, Cecilie; Nosch, Marie-Louise (2017-07-31). Textiles and Cult in the Ancient Mediterranean. Oxbow Books. p. 138. ISBN 978-1-78570-675-2.
  18. ^ Shannon-Henderson, Kelly E. (2018-12-12). Religion and Memory in Tacitus' Annals. Oxford University Press. p. 125. ISBN 978-0-19-256910-3.
  19. ^ Feldman, Louis H.; Cohen, Shaye J. D.; Schwartz, Joshua J. (2007). Studies in Josephus And the Varieties of Ancient Judaism: Louis H. Feldman Jubilee Volume. BRILL. p. 61. ISBN 978-90-04-15389-9.
  20. ^ Land, Darin H. (2008-07-17). The Diffusion of Ecclesiastical Authority: Sociological Dimensions of Leadership in the Book of Acts. Wipf and Stock Publishers. p. 87. ISBN 978-1-55635-575-2.
  21. ^ Woodard, Roger D. (2013-01-28). Myth, Ritual, and the Warrior in Roman and Indo-European Antiquity. Cambridge University Press. p. 93. ISBN 978-1-107-02240-9.
  22. ^ Kirchmann. De Annulis. p. 14.[full citation needed]
  23. ^ a b Hancock-Jones, Robert; Menashe, Dan; Renshaw, James (2017-07-13). OCR Classical Civilisation GCSE Route 2: Women in the Ancient World. Bloomsbury Publishing. p. 84. ISBN 978-1-350-01505-0.
  24. ^ Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism. BRILL. 2012-11-01. p. 297. ISBN 978-90-04-23229-7.
  25. ^ Beard, Mary; North, John; Price, S.R.F. (28 June 1998). Religions of Rome. Vol. 2 – a sourcebook. Cambridge University Press. p. 196. ISBN 978-0-521-45646-3 – via Google Books.
  26. ^ a b Dumézil, G. (1977). ——, It. tr. Milan pp. 146-148 and 31-32.[full citation needed]
  27. ^ a b Maurus Servius Honoratus. Ad Aeneidem [On the Aeneid].
  28. ^ Sebesta, Judith Lynn; Bonfante, Larissa (2001). The World of Roman Costume. Univ of Wisconsin Press. p. 56. ISBN 978-0-299-13854-7 – via Google Books.
  29. ^ a b Macrobius Ambrosius Theodosius. Saturnalia.
  30. ^ Henderson (2011). Saturnalia, Volume I.19. ISBN 978-0-674-99649-6.
  31. ^ Paulus, ——, p 237 L 2nd.[full citation needed]
  32. ^ Varro. De lingua latina. vii, 44.
  33. ^ Sextus Pompeius Festus, ——, s.v. tutulum and rica[full citation needed]
  34. ^ James, Sharon L.; Dillon, Sheila (15 June 2015). A Companion to Women in the Ancient World. John Wiley & Sons. p. 207. ISBN 978-1-119-02554-2 – via Google Books.
  35. ^ Holstein, Justus Frederick (1916). Rites and Ritual Acts as Prescribed by the Roman Religion According to the Commentary of Servius on Vergil's Aeneid. New York University. p. 25 – via Google Books.
  36. ^ a b c d e f g Rüpke, Jörg; Glock, Anne (2008). Fasti Sacerdotum: A prosopography of pagan, Jewish, and Christian religious officials in the City of Rome, 300 BC to AD 499. Translated by Richardson, David. Oxford, UK: Oxford University Press.
  37. ^ a b Münzer, F. (1999) [1920]. Roman Aristocratic Parties and Families. Translated by Ridley, Thérèse. Baltimore, MD: Johns Hopkins University Press. pp. 110, 117.
  38. ^ Etcheto, Henri (2012). Les Scipions: Famille et pouvoir à Rome à l'époque républicaine [The Scipios: Family and power in Rome during the republican era] (in French). Bordeaux, FR: Ausonius Éditions. pp. 181–182 – via archives-ouvertes.fr.
  39. ^ Valerius Maximus. Facta et dicta memorabilia. ix 12.5.
  40. ^ Velleius. Paterculus. ii, 20; ii, 22.
  41. ^ Broughton, —. (–). ——, vol II, p 52.[full citation needed]
  42. ^ Gaius Stern, “M. Aemilius Lepidus and the Four Flamines on the Ara Pacis Augustae,” in eds. Donohue, Mattusch, Brauer, Common Ground: Archaeology, Art, Science and the Humanities, Acta of the XVI International Congress of Classical Archaeology (2003 Oxbow Monograph), 293-97.
  43. ^ Anthony Woodman wisely kept Tacitus's testimony of 72 years. Gaius Stern, “M. Aemilius Lepidus and the Four Flamines on the Ara Pacis Augustae,” in eds. Donohue, Mattusch, Brauer, Common Ground: Archaeology, Art, Science and the Humanities, Acta of the XVI International Congress of Classical Archaeology (2003 Oxbow Monograph), 293-97, asserts that Tacitus is probably correct, meaning that Maluginensis or his predecessor became Flamen Dialis, while Lepidus (the triumvir, cos. 46, 42) was Pontifex Maximus (16–15 BC), so that Lepidus had to supervise his inauguration at Augustus' direction, possibly unwillingly
  44. ^ Craven, Maxwell (2019-12-08). The Imperial Families of Ancient Rome. Fonthill Media.
  45. ^ Segni, Leah Di; Arubas, Benjamin (2018). "A Flamen Dialis Recorded on a Decorated Marble Slab from Ptolemais-Acco". Jerusalem and Eretz Israel.

Bibliography

This article is based on a portion of the article "Flamen" from Smith's Dictionary of Greek and Roman Antiquities, in the public domain.

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