Chapter XIV: Part 14

Whatever the origin of the word, it has long had several meanings-(a) a fire of bones, (b) a fire for corpses, a funeral pile, (c) a fire for immolation, such as that in which heretics and proscribed books were burnt, (d) a large fire lit in the open air, on occasions of national rejoicing, or as a signal of alarm such as the bonfires which warned England of the approach of the Armada. Throughout Europe the peasants from time immemorial have lighted bonfires on certain days of the year, and danced around or leapt over them. This custom can be traced back to the middle ages, and certain usages in antiquity so nearly resemble it as to suggest that the bonfire has its origin in the early days of heathen Europe. Indeed the earliest proof of the observance of these bonfire ceremonies in Europe is afforded by the attempts made by Christian synods in the 7th and 8th centuries to suppress them as pagan. Thus the third council of Constantinople (A.D. 680), by its 65th canon, orders: "Those fires that are kindled by certaine people on new moones before their shops and houses, over which also they use ridiculously and foolishly to leape, by a certaine antient custome, we command them from henceforth to cease." And the Synodus Francica under Pope Zachary, A.D. 742, forbids "those sacrilegious fires which they call _Nedfri_ (or bonefires), and all other observations of the Pagans whatsoever." Leaping over the fires is mentioned among the superstitious rites used at the Palilia (the feast of Pales, the shepherds' goddess) in Ovid's _Fasti_, when the shepherds lit heaps of straw and jumped over them as they burned. The lighting of the bonfires in Christian festivals was significant of the compromise made with the heathen by the early Church. In Cornwall bonfires are lighted on the eve of St John the Baptist and St Peter's day, and midsummer is thence called in Cornish _Goluan_, which means both "light" and "festivity." Sometimes effigies are burned in these fires, or a pretence is made of burning a living person in them, and there are grounds for believing that anciently human sacrifices were actually made in the bonfires. Spring and midsummer are the usual times at which these bonfires are lighted, but in some countries they are made at Hallowe'en (October 31) and at Christmas. In spring the 1st Sunday in Lent, Easter eve and the 1st of May are the commonest dates.

See J.G. Frazer, _Golden Bough_, vol. iii., for a very full account of
the bonfire customs of Europe, &c.

BONGARS, JACQUES (1554-1612), French scholar and diplomatist, was born at Orleans, and was brought up in the reformed faith. He obtained his early education at Marburg and Jena, and returning to France continued his studies at Orleans and Bourges. After spending some time in Rome he visited eastern Europe, and subsequently made the acquaintance of Segur Pardaillan, a representative of Henry, king of Navarre, afterwards Henry IV. of France. He entered the service of Pardaillan, and in 1587 was sent on a mission to many of the princes of northern Europe, after which he visited England to obtain help from Queen Elizabeth for Henry of Navarre. He continued to serve Henry as a diplomatist, and in 1593 became the representative of the French king at the courts of the imperial princes. Vigorously seconding the efforts of Henry to curtail the power of the house of Habsburg, he spent health and money ungrudgingly in this service, and continued his labours until the king's murder in 1610. He then returned to France, and died at Paris on the 29th of July 1612. Bongars wrote an abridgment of Justin's abridgment of the history of Trogus Pompeius under the title _Justinus, Trogi Pompeii Historiarum Philippicarum epitoma de manuscriptis codicibus emendatior et prologis auctior_ (Paris, 1581). He collected the works of several French writers who as contemporaries described the crusades, and published them under the title _Gesta Dei per Francos_ (Hanover, 1611). Another collection made by Bongars is the _Rerum Hungaricarum scriptores varii_ (Frankfort, 1600). His _Epistolae_ were published at Leiden in 1647, and a French translation at Paris in 1668-1670. Many of his papers are preserved in the library at Bern, to which they were presented in 1632, and a list of them was made in 1634. Other papers and copies of instructions are now in several libraries in Paris; and copies of other instructions are in the British Museum.

See H. Hagen, _Jacobus Bongarsius_ (Bern, 1874); L. Anquez, _Henri IV
et l'Allemagne_ (Paris, 1887).

BONGHI, RUGGERO (1828-1895), Italian scholar, writer and politician, was born at Naples on the 20th of March 1828. Exiled from Naples in consequence of the movement of 1848, he took refuge in Tuscany, whence he was compelled to flee to Turin on account of a pungent article against the Bourbons. At Turin he resumed his philosophic studies and his translation of Plato, but in 1858 refused a professorship of Greek at Pavia, under the Austrian government, only to accept it in 1859 from the Italian government after the liberation of Lombardy. In 1860, with the Cavour party, he opposed the work of Garibaldi, Crispi and Bertani at Naples, and became secretary of Luigi Carlo Farini during the latter's lieutenancy, but in 1865 assumed contemporaneously the editorship of the _Perseveranza_ of Milan and the chair of Latin literature at Florence. Elected deputy in 1860 he became celebrated by the biting wit of his speeches, while, as journalist, the acrimony of his polemical writings made him a redoubtable adversary. Though an ardent supporter of the historic Right, and, as such, entrusted by the Lanza cabinet with the defence of the law of guarantees in 1870, he was no respecter of persons, his caustic tongue sparing neither friend nor foe. Appointed minister for public instruction in 1873, he, with feverish activity, reformed the Italian educational system, suppressed the privileges of the university of Naples, founded the Vittorio Emanuele library in Rome, and prevented the establishment of a Catholic university in the capital. Upon the fall of the Right from power in 1876 he joined the opposition, and, with characteristic vivacity, protracted during two months the debate on Baccelli's University Reform Bill, securing, single-handed, its rejection. A bitter critic of King Humbert, both in the _Perseveranza_ and in the _Nuova Antologia_, he was, in 1893, excluded from court, only securing readmission shortly before his death on the 22nd of October 1895. In foreign policy a Francophil, he combated the Triple Alliance, and took considerable part in the organization of the inter-parliamentary peace conference. (H. W. S.)

BONGO (DOR or DERAN), a tribe of Nilotic negroes, probably related to the Zandeh tribes of the Welle district, inhabiting the south-west portion of the Bahr-el-Ghazal province, Anglo-Egyptian Sudan. G.A. Schweinfurth, who lived two years among them, declares that before the advent of the slave-raiders, c. 1850, they numbered at least 300,000. Slave-raiders, and later the dervishes, greatly reduced their numbers, and it was not until the establishment of effective control by the Sudan government (1904-1906) that recuperation was possible. The Bongo formerly lived in countless little independent and peaceful communities, and under the Sudan government they again manage their own affairs. Their huts are well built, and sometimes 24 ft. high. The Bongo are a race of medium height, inclined to be thick-set, with a red-brown complexion--"like the soil upon which they reside"--and black hair. Schweinfurth declares their heads to be nearly round, no other African race, to his knowledge, possessing a higher cephalic index. The women incline to steatopygia in later life, and this deposit of fat, together with the tail of bast which they wore, gave them, as they walked, Schweinfurth says, the appearance of "dancing baboons." The Bongo men formerly wore only a loin-cloth, and many dozen iron rings on the arms (arranged to form a sort of armour), while the women had simply a girdle, to which was attached a tuft of grass. Both sexes now largely use cotton cloths as dresses. The tribal ornaments consist of nails or plugs which are passed through the lower lip. The women often wear a disk several inches in diameter in this fashion, together with a ring or a bit of straw in the upper lip, straws in the _alae_ of the nostrils, and a ring in the _septum_. The Bongo, unlike other of the upper Nile Negroes, are not great cattle-breeders, but employ their time in agriculture. The crops mostly cultivated are sorghum, tobacco, sesame and durra. The Bongo eat the fruits, tubers and fungi in which the country is rich. They also eat almost every creature--bird, beast, insect and reptile, with the exception of the dog. They despise no flesh, fresh or putrid. They drive the vulture from carrion, and eat with relish the intestinal worms of the ox. Earth-eating, too, is common among them. They are particularly skilled in the smelting and working of iron. Iron forms the currency of the country, and is extensively employed for all kinds of useful and ornamental purposes. Bongo spears, knives, rings, and other articles are frequently fashioned with great artistic elaboration. They have a variety of musical instruments--drums, stringed instruments, and horns--in the practice of which they take great delight; and they indulge in a vocal recitative which seems intended to imitate a succession of natural sounds. Schweinfurth says that Bongo music is like the raging of the elements. Marriage is by purchase; and a man is allowed to acquire three wives, but not more. Tattooing is partially practised. As regards burial, the corpse is bound in a crouching position with the knees drawn up to the chin; men are placed in the grave with the face to the north, and women with the face to the south. The form of the grave is peculiar, consisting of a niche in a vertical shaft, recalling the mastaba graves of the ancient Egyptians. The tombs are frequently ornamented with rough wooden figures intended to represent the deceased. Of the immortality of the soul they have no defined notion; and their only approach to a knowledge of a beneficent deity consists in a vague idea of luck. They have, however, a most intense belief in a great variety of petty goblins and witches, which are essentially malignant. Arrows, spears and clubs form their weapons, the first two distinguished by a multiplicity of barbs. Euphorbia juice is used as a poison for the arrows. Shields are rare. Their language is musical, and abounds in the vowels o and a; its vocabulary of concrete terms is very rich, but the same word has often a great variety of meanings. The grammatical structure is simple. As a race the Bongo are gentle and industrious, and exhibit strong family affection.

See G.A. Schweinfurth, _The Heart of Africa_ (London, 1873); W.
Junker, _Travels in Africa_ (Eng. edit., London, 1890-1892).

BONGO (_Boocercus eurycerus_), a West African bushbuck, the largest of the group. The male is deep chestnut, marked on the body with narrow white stripes, on the chest with a white crescent, and on the face by two white spots below the eye. In the East African bongo (_B. e. Isaaei_) the body hue is stronger and richer. There is, as yet, no evidence as to whether the females of the true bongo bear horns, though it is probable they do; but as the horns are present in both sexes of the East African form, Mr Oldfield Thomas has made that the type of the genus.[1]

FOOTNOTE:

[1] _Annals and Mag. Nat. Hist._ vol. x. (seventh series), p. 309.

BONHAM, a town and the county-seat of Fannin county, Texas, U.S.A., about 14 m. S. of the Red river, in the north-east part of the state, and 70 m. N. of Dallas. Pop. (1890) 3361; (1900) 5042 (1223 being negroes); (1910), 4844. It is served by the Missouri, Kansas & Texas, and the Texas & Pacific railways. Bonham is the seat of Carlton College (Christian), a woman's college founded in 1867; and its high school is one of the best in the state. It is a trading and shipping centre of an extensive farming territory devoted to the raising of live-stock and to the growing of cotton, Indian corn, fruit, &c. It has large cotton gins and compresses, a large cotton mill, flour mills, canning and ice factories, railway repair shops, planing mills and carriage works. The town was named in honour of J.B. Bonham, a native of South Carolina, who was killed in the Alamo. The first settlement here was made in 1836. The town was incorporated in 1850, and was re-incorporated in 1886.

BONHEUR [MARIE ROSALIE], ROSA (1822-1899), French painter, was born at Bordeaux on the 22nd of March 1822. She was of Jewish origin. Jacques Wiener, the Belgian medallist, a native of Venloo, says that he and Raymond Bonheur, Rosa's father, used to attend synagogue in that town; while another authority asserts that Rosa used to be known in common parlance by the name of Rosa Mazeltov (a Hebrew term for "good luck," _Gallice_ Bonheur). She was the eldest of four children, all of whom were artists--Auguste (1824-1884) painted animals and landscape; Juliette (1830-1891) was "honourably mentioned" at the exhibition of 1855; Isidore, born in 1827, was a sculptor of animals. Rosa at an early age was taught to draw by her father (who died in 1849), and he, perceiving her very remarkable talent, permitted her to abandon the business of dressmaking, to which, much against her will, she had been put, in order to devote herself wholly to art. From 1840 to 1845 she exhibited at the salon, and five times received a prize; in 1848 a medal was awarded to her. Her fame dates more especially from the exhibition of 1855; from that time Rosa Bonheur's works were much sought after in England, where collectors and public galleries competed eagerly for them. What is chiefly remarkable and admirable in her work is that, like her contemporary, Jacques Raymond Brascassat (1804-1867), she represents animals as they really are, as she saw them in the country. Her gift of accurate observation was, however, allied to a certain dryness of style in painting; she often failed to give a perfect sense of atmosphere. On the other hand, the anatomy of her animals is always faultlessly true. There is nothing feminine in her handling; her treatment is always manly and firm. Of her many works we may note the following:--"Ploughing in the Nivernais" (1848), in the Luxembourg gallery; "The Horse Fair" (1853), one of the two replicas of which is in the National Gallery, London, the original being in the United States; and "Hay Harvest in Auvergne" (1835). She was decorated with the Legion of Honour by the empress Eugenie, and was subsequently promoted to the rank of "officer" of the order. After 1867 Rosa Bonheur exhibited but once in the salon, in 1899, a few weeks before her death. She lived quietly at her country house at By, near Fontainebleau, where for some years she had held gratuitous classes for drawing. She left at her death a considerable number of pictures, studies, drawings and etchings, which were sold by auction in Paris in the spring of 1900. (H. Fr.)

BONHEUR DU JOUR, the name for a lady's writing-desk, so called because, when it was introduced in France about 1760, it speedily became intensely fashionable. The bonheur du jour is always very light and graceful; its special characteristic is a raised back, which may form a little cabinet or a nest of drawers, or may simply be fitted with a mirror. The top, often surrounded with a chased and gilded bronze gallery, serves for placing small ornaments. Beneath the writing surface there is usually a single drawer. The details vary greatly, but the general characteristics are always traceable. The bonheur du jour has never been so delicate, so charming, so coquettish as in the quarter of a century which followed its introduction. The choicer examples of the time are inlaid with marqueterie, edged with exotic woods, set in gilded bronze, or enriched with panels of Oriental lacquer.

BONI (_Bone_), a vassal state of the government of Celebes, Dutch East Indies, in the south-west peninsula of Celebes, on the Gulf of Boni. Area, 2600 sq. m. It produces rice, tobacco, coffee, cotton and sugar-cane, none of them important as exports. The breeds of buffaloes and horses in this state are highly esteemed. The chief town, Boni, lies 80 m. N.E. of Macassar, and 2-1/2 m. from the east coast of the peninsula. The native race of Bugis (q.v.), whose number within this area is about 70,000, is one of the most interesting in the whole archipelago.

Boni was once the most powerful state of Celebes, all the other princes being regarded as vassals of its ruler, but its history is not known in detail. In 1666 the rajah Palakkah, whose father and grandfather had been murdered by the family of Hassan, the tyrant of Sumatra, made common cause with the Dutch against that despot. From that date till the beginning of the 19th century Dutch influence in the state remained undisputed. In 1814, however, Boni fell into the hands of the British, who retained it for two years; but by the European treaties concluded on the downfall of Napoleon it reverted to its original colonizers. Their influence, however, was resisted more than once by the natives. An expedition in 1825, under General van Geen, was not fully successful in enforcing it; and in 1858 and the following year two expeditions were necessary to oppose an attempt by the princess regent towards independence. In 1860 a new prince, owning allegiance to the Dutch, was set up. As in other native states in Celebes, succession to the throne in the female line has precedence over the male line.

For the wars in Boni, see Perelaer, _De Bonische expeditien,
1859-1860_ (Leiden, 1872); and Meyers, in the _Militaire Spectator_
(1880).

BONIFACE, SAINT (680-754), the apostle of Germany, whose real name was Wynfrith, was born of a good Saxon family at Crediton or Kirton in Devonshire. While still young he became a monk, and studied grammar and theology first at Exeter, then at Nutcell near Winchester, under the abbot Winberht. He soon distinguished himself both as scholar and preacher, and had every inducement to remain in his monastery, but in 716 he followed the example of other Saxon monks and set out as missionary to Frisia. He was soon obliged to return, however, probably owing to the hostility of Radbod, king of the Frisians, then at war with Charles Martel. At the end of 717 he went to Rome, where in 719 Pope Gregory II. commissioned him to evangelize Germany and to counteract the influence of the Irish monks there. Crossing the Alps, Boniface visited Bavaria and Thuringia, but upon hearing of the death of Radbod he hurried again to Frisia, where, under the direction of his countryman Willibrord (d. 738), the first bishop of Utrecht, he preached successfully for three years. About 722 he visited Hesse and Thuringia, won over some chieftains, and converted and baptized great numbers of the heathen. Having sent special word to Gregory of his success, he was summoned to Rome and consecrated bishop on the 30th of November 722, after taking an oath of obedience to the pope. Then his mission was enlarged. He returned with letters of recommendation to Charles Martel, charged not only to convert the heathen but to suppress heresy as well.

Charles's protection, as he himself confessed, made possible his great career. Armed with it he passed safely into heathen Germany and began a systematic crusade, baptizing, overturning idols, founding churches and monasteries, and calling from England a band of missionary helpers, monks and nuns, some of whom have become famous: St Lull, his successor in the see at Mainz; St Burchard, bishop of Wurzburg; St Gregory, abbot at Utrecht; Willibald, his biographer; St Lioba, St Walburge, St Thecla. In 732 Boniface was created archbishop. In 738 for the third time he went to Rome. On his return he organized the church in Bavaria into the four bishoprics of Regensburg, Freising, Salzburg and Passau. Then his power was extended still further. In 741 Pope Zacharias made him legate, and charged him with the reformation of the whole Frankish church. With the support of Carloman and Pippin, who had just succeeded Charles Martel as mayors of the palace, Boniface set to work. As he had done in Bavaria, he organized the east Frankish church into four bishoprics, Erfurt, Wurzburg, Buraburg and Eichstadt, and set over them his own monks. In 742 he presided at what is generally counted as the first German council. At the same period he founded the abbey of Fulda, as a centre for German monastic culture, placing it under the Bavarian Sturm, whose biography gives us so many picturesque glimpses of the time, and making its rule stricter than the Benedictine. Then came a theological and disciplinary controversy with Virgil, the Irish bishop of Salzburg, who held, among other heresies, that there were other worlds than ours. Virgil must have been a most remarkable man; in spite of his leanings toward science he held his own against Boniface, and was canonized after his death. Boniface was more successful in France. There a certain Adalbert or Aldebert, a Frankish bishop of Neustria, had caused great disturbance. He had been performing miracles, and claimed to have received his relics, not from Rome like those of Boniface, but directly from the angels. Planting crosses in the open fields he drew the people to desert the churches, and had won a great following throughout all Neustria. Opinions are divided as to whether he was a Culdee, a representative of a national Frankish movement, or simply the charlatan that Boniface paints him. At the instance of Pippin, Boniface secured Adalbert's condemnation at the synod of Soissons in 744; but he, and Clement, a Scottish missionary and a heretic on predestination, continued to find followers in spite of legate, council and pope, for three or four years more.

Between 746 and 748 Boniface was made bishop of Mainz, and became metropolitan over the Rhine bishoprics and Utrecht, as well as over those he had established in Germany--thus founding the pre-eminence of the see of Mainz. In 747 a synod of the Frankish bishops sent to Rome a formal statement of their submission to the papal authority. The significance of this act can only be realized when one recalls the tendencies toward the formation of national churches, which had been so powerful under the Merovingians. Boniface does not seem to have taken part in the anointing of Pippin as king of the Franks in 752. In 754 he resigned his archbishopric in favour of Lull, and took up again his earliest plan of a mission to Frisia; but on the 5th of June 754 he and his companions were massacred by the heathen near Dockum. His remains were afterwards taken to Fulda.

St Boniface has well been called the proconsul of the papacy. His organizing genius, even more than his missionary zeal, left its mark upon the German church throughout all the middle ages. The missionary movement which until his day had been almost independent of control, largely carried on by schismatic Irish monks, was brought under the direction of Rome. But in so welding together the scattered centres and binding them to the papacy, Boniface seems to have been actuated by simple zeal for unity of the faith, and not by a conscious political motive.

Though pre-eminently a man of action, Boniface has left several literary remains. We have above all his Letters (_Epistolae_), difficult to date, but extremely important from the standpoint of history, dogma, or literature; see Dummler's edition in the _Monumenta Germaniae historica_, 1892. Besides these there are a grammar (_De octo partibus orationibus_, ed. Mai, in _Classici Auctores_, t. vii.), some sermons of contested authenticity, some poems (_Aenigmata_, ed. Dummler, _Poetae latini aevi Carolini_, i. 1881), a penitential, and some _Dicta Bonifacii_ (ed. Nurnberger in _Theologische Quartalschrift_, Tubingen, vol. 70, 1888), the authenticity of which it is hard to prove or to refute. Migne in his _Patrologia Latina_ (vol. 89) has reproduced the edition of Boniface's works by Giles (London, 1844).

There are very many monographs on Boniface and on different phases of
his life (see Potthast, _Bibliotheca medii aevi_, and Ulysse
Chevalier's _Bibliographie_, 2nd ed. for indications), but none that
is completely satisfactory. Among recent studies are those of B.
Kuhlmann, _Der heilige Bonifatius, Apostel der Deutschen_ (Paderborn,
1895), and of G. Kurth, _Saint Boniface_ (2nd ed., 1902). W. Levison
has edited the _Vitae sancti Bonifatii_ (Hanover, 1905).
(J. T. S.*)

BONIFACE (_Bonifacius_), the name of nine of the popes.

BONIFACE I., bishop of Rome from 418 to 422. At the death of Pope Zosimus, the Roman clergy were divided into two factions, one of which elected the deacon Eulalius, and the other the priest Boniface. The imperial government, in the interests of public order, commanded the two competitors to leave the town, reserving the decision of the case to a council. Eulalius having broken his ban, the emperor Honorius decided to recognize Boniface, and the council was countermanded. But the faction of Eulalius long continued to foment disorders, and the secular authority was compelled to intervene.

BONIFACE II., pope from 530 to 532, was by birth a Goth, and owed his election to the nomination of his predecessor, Felix IV., and to the influence of the Gothic king. The Roman electors had opposed to him a priest of Alexandria called Dioscorus, who died a month after his election, and thus left the position open for him. Boniface endeavoured to nominate his own successor, thus transforming into law, or at least into custom, the proceeding by which he had benefited; but the clergy and the senate of Rome forced him to cancel this arrangement.

BONIFACE III. was pope from the 15th of February to the 12th of November 606. He obtained from Phocas recognition of the "headship of the church at Rome," which signifies, no doubt, that Phocas compelled the patriarch of Constantinople to abandon (momentarily) his claim to the title of oecumenical patriarch.

BONIFACE IV. was pope from 608 to 615. He received from the emperor Phocas the Pantheon at Rome, which was converted into a Christian church.

BONIFACE V., pope from 619 to 625, did much for the christianizing of England. Bede mentions (_Hist. Eccl._) that he wrote encouraging letters to Mellitus, archbishop of Canterbury, and Justus, bishop of Rochester, and quotes three letters--to Justus, to Eadwin, king of Northumbria, and to his wife Aethelberga. William of Malmesbury gives a letter to Justus of the year 625, in which Canterbury is constituted the metropolitan see of Britain for ever.

BONIFACE VI. was elected pope in April 896, and died fifteen days afterwards.

BONIFACE VII. was pope from August 984 to July 985. His family name was Franco. In 974 he was substituted by Crescentius and the Roman barons for Benedict VI., who had been assassinated. He was ejected by Count Sicco, the representative of the emperor Otto II., and fled to Constantinople. On the death of Otto (983) he returned, seized Pope John XIV., threw him into prison, and installed himself in his place. (L. D.*)

BONIFACE VIII. (Benedetto Gaetano), pope from 1294 to 1303, was born of noble family at Anagni, studied canon and civil law in Italy and possibly at Paris. After being appointed to canonicates at Todi (June 1260) and in France, he became an advocate and then a notary at the papal court. With Cardinal Ottoboni, who was to aid the English king, Henry III., against the bishops of the baronial party, he was besieged in the Tower of London by the rebellious earl of Gloucester, but was rescued by the future Edward I., on the 27th of April 1267. Created cardinal deacon in 1281, and in 1291 cardinal priest (SS. Sylvestri et Martini), he was entrusted with many diplomatic missions and became very influential in the Sacred College. He helped the ineffective Celestine V. to abdicate, and was himself chosen pope at Naples on the 24th of December 1294. Contrary to custom, the election was not made unanimous, probably because of the hostility of certain French cardinals. Celestine attempted to rule in extreme monastic poverty and humility; not so Boniface, who ardently asserted the lordship of the papacy over all the kingdoms of the world. He was crowned at Rome in January 1295 with great pomp. He planned to pacify the West and then recover the Holy Land from the infidel; but during his nine years' reign, so far from being a peacemaker, he involved the papacy itself in a series of controversies with leading European powers. Avarice, lofty claims and frequent exhibitions of arrogance made him many foes. The policy of supporting the interests of the house of Anjou in Sicily proved a grand failure. The attempt to build up great estates for his family made most of the Colonna his enemies. Until 1303 he refused to recognize Albert of Austria as the rightful German king. Assuming that he was overlord of Hungary, he declared that its crown should fall to the house of Anjou. He humbled Eric VI. of Denmark, but was unsuccessful in the attempt to try Edward I., the conqueror of Scotland, on the charge of interfering with a papal fief; for parliament declared in 1301 that Scotland had never been a fief of Rome. The most noted conflict of Boniface was that with Philip IV. of France. In 1296, by the bull _Clericis laicos_, the pope forbade the levying of taxes, however disguised, on the clergy without his consent. Forced to recede from this position, Boniface canonized Louis IX. (1297). The hostilities were later renewed; in 1302 Boniface himself drafted and published the indubitably genuine bull _Unam sanctam_, one of the strongest official statements of the papal prerogative ever made. The weight of opinion now tends to deny that any part of this much-discussed document save the last sentence bears the marks of an infallible utterance. The French vice-chancellor Guillaume de Nogaret was sent to arrest the pope, against whom grave charges had been brought, and bring him to France to be deposed by an oecumenical council. The accusation of heresy has usually been dismissed as a slander; but recent investigations make it probable, though not quite certain, that Boniface privately held certain Averroistic tenets, such as the denial of the immortality of the soul. With Sciarra Colonna, Nogaret surprised Boniface at Anagni, on the 7th of September 1303, as the latter was about to pronounce the sentence of excommunication against the king. After a nine-hours' truce the palace was stormed, and Boniface was found lying in his bed, a cross clasped to his breast; that he was sitting in full regalia on the papal throne is a legend. Nogaret claimed that he saved the pope's life from the vengeful Colonna. Threatened, but not maltreated, the pope had remained three days under arrest when the citizens of Anagni freed him. He was conducted to Rome, only to be confined in the Vatican by the Orsini. He died on the 11th or 12th of October 1303, not eighty-six years old, as has commonly been believed, but perhaps under seventy, at all events not over seventy-five. "He shall come in like a fox, reign like a lion, die like a dog," is a gibe wrongly held to be a prophecy of his unfortunate predecessor. Dante, who had become embittered against Boniface while on a political mission in Rome, calls him the "Prince of the new Pharisees" (_Inferno_, 27, 85), but laments that "in his Vicar Christ was made a captive," and was "mocked a second time" (_Purgatory_, 20, 87 f.).

AUTHORITIES.--Digard, Faucon and Thomas, _Les Registres de Boniface
VIII_ (Paris, 1884 ff.); Wetzer and Welte, _Kirchenlexikon_, vol. ii.
(2nd ed., Freiburg, 1883), 1037-1062; Herzog-Hauck,
_Realencyklopadie_, vol. iii. (3rd ed., Leipzig, 1897), 291-300,
contains an elaborate bibliography; J. Loserth, _Geschichte des
spateren Mittelalters_ (Munich, 1903), 206-232; H. Finke, _Aus den
Tagen Bonifaz VIII._ (Munster, 1902) is dreary but epoch-making;
_Gottingische gelehrte Anzeigen_, Jahrgang 166, 857-869 (Berlin,
1904); R. Scholz, _Die Publizistik zur Zeit Philipps des Schonen und
Bonifaz VIII._ (Stuttgart, 1903); K. Wenck, "War Bonifaz VIII. ein
Ketzer?" in von Sybel's _Historische Zeitschrift_, vol. xciv. (Munich,
1905), 1-66. Special literature on _Unam Sanctum_: C. Mirbt, _Quellen
zur Geschichte des Papsttums_ (2nd ed., Tubingen, 1901), 148 f.;
_Kirchenlexikon_, xii. (1901), 229-240, an exhaustive discussion; H.
Finke, 146-190; J.H. Robinson, _Readings in European History_, vol. i.
(Boston, 1904), 346 ff. On _Clericis laicos_: Gee and Hardy,
_Documents Illustrative of English Church History_ (London, 1896), 87
ff. (W. W. R.*)

BONIFACE IX. (Piero Tomacelli), pope from 1389 to 1404, was born at Naples of a poor but ancient family. Created cardinal by Urban VI., he was elected successor to the latter on the 2nd of November 1389. In 1391 he canonized Birgitta of Sweden. He was able to restore Roman authority in the major part of the papal states, and in 1398 put an end to the republican liberties of the city itself. Boniface won Naples, which had owed spiritual allegiance to the antipopes Clement VII. and Benedict XIII. of Avignon, to the Roman obedience. In 1403 he ventured at last to confirm the deposition of the emperor Wenceslaus and the election of Rupert. Negotiations for the healing of the Great Schism were without result. In spite of his inferior education, the contemporaries of Boniface trusted his prudence and moral character; yet when in financial straits he sold offices, and in 1399 transformed the annates into a permanent tax. In 1390 he celebrated the regular jubilee, but a rather informal one held in 1400 proved more profitable. Though probably not personally avaricious, he was justly accused of nepotism. He died on the 1st of October 1404, being still under sixty years of age. (W. W. R.*)

BONIFACE OF SAVOY (d. 1270), archbishop of Canterbury, became primate in 1243, through the favour of Henry III., of whose queen, Eleanor of Provence, he was an uncle. Boniface, though a man of violent temper and too often absent from his see, showed some sympathy with the reforming party in the English church. Though in 1250 he provoked the English bishops by claiming the right of visitation in their dioceses, he took the lead at the council of Merton (1258) in vindicating the privileges of his order. In the barons' war he took the royalist side, but did not distinguish himself by great activity.

See Matthew Paris, _Chronica Majora_; Francois Mugnier, _Les Savoyards
en Angleterre_ (Chambery, 1890).

BONIFACIO, a maritime town at the southern extremity of Corsica, in the arrondissement of Sartene, 87 m. S.S.E. of Ajaccio by road. Pop. (1906) 2940. Bonifacio, which overlooks the straits of that name separating Corsica from Sardinia, occupies a remarkable situation on the summit of a peninsula of white calcareous rock, extending parallel to the coast and enclosing a narrow and secure harbour. Below the town and in the cliffs facing it the rock is hollowed into caverns accessible only by boat. St Dominic, a church built in the 13th century by the Templars, and the cathedral of Santa Maria Maggiore which belongs mainly to the 12th century, are the chief buildings. The fortifications and citadel date from the 16th and 17th centuries. A massive medieval tower serves as a powder-magazine. The trade of Bonifacio, which is carried on chiefly with Sardinia, is in cereals, wine, cork and olive-oil of fine quality. Cork-cutting, tobacco-manufacture and coral-fishing are carried on. The olive is largely cultivated in the neighbourhood and there are oil-works in the town.

Bonifacio was founded about 828 by the Tuscan marquis whose name it bears, as a defence against the Saracen pirates. At the end of the 11th century it became subject to Pisa, and at the end of the 12th was taken and colonized by the Genoese, whose influence may be traced in the character of the population. In 1420 it heroically withstood a protracted siege by Alphonso V. of Aragon. In 1554 it fell into the hands of the Franco-Turkish army.

BONIFACIUS (d. 432), the Roman governor of the province of Africa who is generally believed to have invited the Vandals into that province in revenge for the hostile action of Placidia, ruling in behalf of her son the emperor Valentinian III. (428-429). That action is by Procopius attributed to his rival Aetius, but the earliest authorities speak of a certain Felix, chief minister of Placidia, as the calumniator of Bonifacius. Whether he really invited the Vandals or not, there is no doubt that he soon turned against them and bravely defended the city of Hippo from their attacks. In 432 he returned to Italy, was received into favour by Placidia, and appointed master of the soldiery. Aetius, however, resented his promotion, the two rivals met, perhaps in single combat, and Bonifacius, though victorious, received a wound from the effects of which he died three months later.

The authorities for the extremely obscure and difficult history of
these transactions are well discussed by E.A. Freeman in an article in
the _English Historical Review_, July 1887, to which the reader is
referred. But compare also Gibbon, _Decline and Fall of the Roman
Empire_, vol. iii. pp. 505-506, edited by J.B. Bury (London, 1897).

BONIN ISLANDS, called by the Japanese OGASAWARA-JIMA, a chain of small islands belonging to Japan, stretching nearly due north and south, a little east of 142 E., and from 26 deg. 35' to 27 deg. 45' N., about 500 m. from the mainland of Japan. They number twenty, according to Japanese investigations, and have a coast-line of 174.65 m. and a superficies of 28.82 sq. m. Only ten of them have any appreciable size, and these are named--commencing from the north--Muko-shima (Bridegroom Island), Nakadachi-shima (Go-between Island[1]), Yome-shima (Bride Island), Ototo-jima (Younger-brother Island), Ani-shima (Elder-brother Island), Chichi-jima (Father Island), Haha-jima (Mother Island), Mei-jima (Niece Island), Ani-jima (Elder-sister Island) and Imoto-jima (Younger-sister Island). European geographers have been accustomed to divide the islands into three groups for purposes of nomenclature, calling the northern group the Parry Islands, the central the Beechey Islands and the southern the Coffin or Bailey Islands. The second largest of all, Chichi-jima, in Japanese cartography was called Peel Island in 1827 by Captain Beechey, and the same officer gave the name of Stapleton Island to the Ototo-jima of the Japanese, and that of Buckland Island to their Ani-jima. To complete this account of Captain Beechey's nomenclature, it may be added that he called a large bay on the south of Peel Island Fitton Bay, and a bay on the south-west of Buckland Island Walker Bay.[2] Port Lloyd, the chief anchorage (situated on Peel Island), is considered by Commodore Perry--who visited the islands in 1853 and strongly urged the establishment of a United States coaling station there--to have been formerly the crater of a volcano from which the surrounding hills were thrown up, the entrance to the harbour being a fissure through which lava used to pour into the sea. The islands are, indeed, plainly volcanic in their nature.

_History._--The diversity of nomenclature indicated above suggests that the ownership of the islands was for some time doubtful. According to Japanese annals they were discovered towards the close of the 16th century, and added to the fief of a Daimyo, Ogasawa Sadayori, whence the name Ogasawara-jima. They were also called _Bunin-jima_ (corrupted by foreigners into Bonin) because of their being without (_bu_) inhabitants (_nin_). Effective occupation did not take place, however, and communications with the islands ceased altogether in 1635, as was a natural consequence of the Japanese government's veto against the construction of sea-going vessels. In 1728 fitful communication was restored by the then representative of the Ogasawara family, only to be again interrupted until 1861, when an unsuccessful attempt was made to establish a Japanese colony at Port Lloyd. Meanwhile, Captain Beechey visited the islands in the "Blossom," assigned names to some of them, and published a description of their features. Next a small party consisting of two British subjects, two American citizens, and a Dane, sailed from the Sandwich Islands for Port Lloyd in 1830, taking with them some Hawaiian natives. These colonists hoisted the British flag on Peel Island (Chichi-jima), and settled there. When Commodore Perry arrived in 1853, there were on Peel Island thirty-one inhabitants, four being English, four American, one Portuguese and the rest natives of the Sandwich Islands, the Ladrones, &c.; and when Mr Russell Robertson visited the place in 1875, the colony had grown to sixty-nine, of whom only five were pure whites. Mr Robertson found them without education, without religion, without laws and without any system of government, but living comfortably on clearings of cultivated land. English was the language of the settlers, and they regarded themselves as a British colony. But in 1861 the British government renounced all claim to the islands in recognition of Japan's right of possession. There is now regular steam communication; the affairs of the islands are duly administered, and the population has grown to about 4500. There are no mountains of any considerable height in the Ogasawara Islands, but the scenery is hilly with occasional bold crags. The vegetation is almost tropically luxuriant--palms, wild pineapples, and ferns growing profusely, and the valleys being filled with wild beans and patches of taro. Mr Robertson catalogues a number of valuable timbers that are obtained there, among them being Tremana, cedar, rose-wood, iron-wood (red and white), box-wood, sandal and white oak. The kekop tree, the orange, the laurel, the juniper, the wild cactus, the curry plant, wild sage and celery flourish. No minerals have been discovered. The shores are covered with coral; earthquakes and tidal waves are frequent, the latter not taking the form of bores, but of a sudden steady rise and equally sudden fall in the level of the sea; the climate is rather tropical than temperate, but sickness is almost unknown among the residents. (F. By.)

FOOTNOTES:

[1] Referring to the Japanese custom of employing a go-between to
arrange a marriage.

[2] These details are taken from _The Bonin Islands_ by Russell
Robertson, formerly H.B.M. consul in Yokohama, who visited the
islands in 1875.

BONITZ, HERMANN (1814-1888), German scholar, was born at Langensalza in Saxony on the 29th of July 1814. Having studied at Leipzig under G. Hermann and at Berlin under Bockh and Lachmann, he became successively teacher at the Blochmann institute in Dresden (1836), Oberlehrer at the Friedrich-Wilhelms gymnasium (1838) and the Graues Kloster (1840) in Berlin, professor at the gymnasium at Stettin (1842), professor at the university of Vienna (1849), member of the imperial academy (1854), member of the council of education (1864), and director of the Graues Kloster gymnasium (1867). He retired in 1888, and died on the 25th of July in that year at Berlin. He took great interest in higher education, and was chiefly responsible for the system of teaching and examination in use in the high schools of Prussia after 1882. But it is as a commentator on Plato and Aristotle that he is best known outside Germany. His most important works in this connexion are: _Disputationes Platonicae Duae_ (1837); _Platonische Studien_ (3rd ed., 1886); _Observations Criticae in Aristotelis Libros Metaphysicos_ (1842); _Observationes Criticae in Aristotelis quae feruntur Magna Moralia et Ethica Eudemia_ (1844); _Alexandri Aphrodisiensis Commentarius in Libras Metaphysicos Aristotelis_ (1847); _Aristotelis Metaphysica_ (1848-1849); _Uber die Kategorien des A._ (1853); _Aristotelische Studien_ (1862-1867); _Index Aristotelicus_ (1870). Other works: _Uber den Ursprung der homerischen Gedichte_ (5th ed., 1881); _Beitrage zur Erklarung des Thukydides_ (1854), _des Sophokles_ (1856-1857). He also wrote largely on classical and educational subjects, mainly for the _Zeitschrift fur die osterreichischen Gymnasien_.

A full list of his writings is given in the obituary notice by T.
Gompertz in the _Biographisches Jahrbuch fur Altertumskunde_ (1890).

BONIVARD, FRANCOIS (1493-1570), the hero of Byron's poem, _The Prisoner of Chillon_, was born at Seyssel of an old Savoyard family. Bonivard has been described as "a man of the Renaissance who had strayed into the age of the Reformation." His real character and history are, however, widely different from the legendary account which was popularized by Byron. In 1510 he succeeded his uncle, who had educated him, as prior of the Cluniac priory of St Victor, close to Geneva. He naturally, therefore, opposed the attempts of the duke of Savoy, aided by his relative, the bishop of the city, to maintain his rights as lord of Geneva. He was imprisoned by the duke at Gex from 1519 to 1521, lost his priory, and became more and more anti-Savoyard. In 1530 he was again seized by the duke and imprisoned for four years underground, in the castle of Chillon, till he was released in 1536 by the Bernese, who then wrested Vaud from the duke. He had been imprisoned for political reasons, for he did not become a Protestant till after his release, and then found that his priory had been destroyed in 1534. He obtained a pension from Geneva, and was four times married, but owing to his extravagances was always in debt. He was officially entrusted in 1542 with the task of compiling a history of Geneva from the earliest times. In 1551 his MS. of the _Chroniques de Geneve_ (ending in 1530) was submitted to Calvin for correction, but it was not published till 1831. The best edition is that of 1867. The work is uncritical and partial, but is his best title to fame.

BONN, a town of Germany, in the Prussian Rhine province, on the left bank of the Rhine, 15 m. S. by E. from Cologne, on the main line of railway to Mainz, and at the junction of the lines to the Eifel and (by ferry) to the right bank of the Rhine. Pop. (1885) 35,989; (1905) 81,997. The river is here crossed by a fine bridge (1896-1898), 1417 ft. in length, flanked by an embankment 2 m. long, above and parallel with which is the Coblenzer-strasse, with beautiful villas and pretty gardens reaching down to the Rhine. The central part of the town is composed of narrow streets, but the outskirts contain numerous fine buildings, and the appearance of the town from the river is attractive. There are six Roman Catholic and two Protestant churches, the most important of which is the Munster (minster), an imposing edifice of grey stone, in the Romanesque and Transition styles, surmounted by five towers, of which the central, rising to a height of 315 ft., is a landmark in the Rhine valley. The church dates from the 11th, 12th and 13th centuries, was restored in 1875 and following years and in 1890-1894 was adorned with paintings. Among other churches are the Stiftskirche (monasterial church), rebuilt 1879-1884; the Jesuitenkirche (1693); the Minoritenkirche (1278-1318), the Herz Jesu-kirche (1862) and the Marienkirche (1892). There is also a synagogue, and the university chapel serves as an English church. The town also possesses a town hall situate on the market square and dating from 1737, a fine block of law-court buildings, several high-grade schools and a theatre.

By far the finest of the buildings, however, is the famous university, which occupies the larger part of the southern frontage of the town. The present establishment only dates from 1818, and owes its existence to King Frederick William III. of Prussia; but as early as 1786 the academy which had been founded about nine years before was raised by Archbishop Maximilian Frederick of Cologne to the rank of a university, and continued to exercise its functions till 1794, when it was dissolved by the last elector. The building now occupied by the university was originally the electoral palace, constructed about 1717 out of the materials of the old fortifications. It was remodelled after the town came into Prussian possession. There are five faculties in the university--a legal, a medical, and a philosophic, and one of Roman Catholic and another Protestant theology. The library numbers upwards of 230,000 volumes; and the antiquarian museum contains a valuable collection of Roman relics discovered in the neighbourhood. Connected with the university are also physiological, pathological and chemical institutes, five clinical departments and a laboratory. An academy of agriculture, with a natural history museum and botanic garden attached, is established in the palace of Clemensruhe at Poppelsdorf, which is reached by a fine avenue about a mile long, bordered on both sides by a double row of chestnut trees. A splendid observatory, long under the charge of Friedrich Wilhelm Argelander, stands on the south side of the road. The Roman Catholic archiepiscopal theological college, beautifully situated on an eminence overlooking the Rhine, dates from 1892.

Beethoven was born in Bonn, and a statue was erected to him in the Munster-platz in 1845. B.G. Niebuhr is buried in the cemetery outside of the Sterntor, where a monument was placed to his memory by Frederick William IV. Here are also the tombs of A.W. von Schlegel, the diplomatist Christian Karl von Bunsen, Robert Schumann, Karl Simrock, E.M. Arndt and Schiller's wife. The town is adorned with a marble monument commemorating the war of 1870-71, a handsome fountain, and a statue of the Old Catholic bishop Reinkens. In 1889 a museum of Beethoven relics was opened in the house in which the composer was born. There are further a municipal museum, arranged in a private house since 1882, an academic art museum (1884), with some classic originals, a creation of F.G. Welcker, and the provincial museum, standing near the railway station, which contains a collection of medieval stone monuments and works of art, besides a small picture gallery.

One of the most conspicuous features of Bonn, viewed from the river, is the pilgrimage (monastic) church of Kreuzberg (1627), behind and above Poppelsdorf; it has a flight of 28 steps, which pilgrims used to ascend on their knees. "Der alte Zoll," commanding a magnificent view of the Siebengebirge, is the only remaining bulwark of the old fortifications, the Sterntor having been removed in order to open up better communication with the rapidly increasing western suburbs and the terminus of the light railway to Cologne.

But for its university Bonn would be a place of comparatively little importance, its trade and commerce being of moderate dimensions. Its principal industries are jute spinning and weaving, and the manufacture of porcelain, flags, machinery and beer, and it has some trade in wine. There are considerable numbers of foreign residents, notably English, attracted by the natural beauty of the place and by the educational facilities it affords.

Bonn (_Bonna_ or _Castra Bonnensia_), originally a town of the Ubii, became at an early period the site of a Roman military settlement, and as such is frequently mentioned by Tacitus. It was the scene, in A.D. 70, of a battle in which the Romans were defeated by Claudius Civilis, the valiant leader of the Batavians. Greatly reduced by successive barbarian inroads, it was restored about 359 by the emperor Julian. In the centuries that followed the break-up of the Roman empire it again suffered much from barbarian attacks, and was finally devastated in 889 by bands of Norse raiders who had sailed up the Rhine. It was again fortified by Konrad von Hochstaden, archbishop of Cologne (1238-1261), whose successor, Engelbert von Falkenburg (d. 1274), driven out of his cathedral city by the townspeople, established himself here (1265); from which time until 1794 it remained the residence of the electors of Cologne. During the various wars that devastated Germany in the 16th, 17th and 18th centuries, the town was frequently besieged and occupied by the several belligerents, but continued to belong to the electors till 1794, when the French took possession of it. At the peace of Luneville they were formally recognized in their occupation; but in 1815 the town was made over by the congress of Vienna to Prussia. The fortifications had been dismantled in 1717.

See F. Ritter, _Entstehung der drei altesten Stadte am Rhein: Koln,
Bonn und Mainz_ (Bonn, 1851); H. von Sybel, _Die Grundung der
Universitat Bonn_ (1868); and _Fuhrer von Hesse_ (10th ed., 1901).

BONNAT, LEON JOSEPH FLORENTIN (1833- ), French painter, was born at Bayonne on the 20th of June 1833. He was educated in Spain, under Madrazo at Madrid, and his long series of portraits shows the influence of Velasquez and the Spanish realists. In 1869 he won a medal of honour at Paris, where he became one of the leading artists of his day, and in 1888 he became professor of painting at the Ecole des Beaux Arts. In May 1905 he succeeded Paul Dubois as director. His vivid portrait-painting is his most characteristic work, but his subject pictures, such as the "Martyrdom of St Denis" in the Pantheon, are also famous.