Their theological system was a modified or quasi dualism ; admitting, indeed, but one Supreme princi- ple, the good, but holding that the Supreme had two sons, Satanacl and Jesus. Satanael, th3 first-born, had the government of the world, but, becoming in- toxicated witli the pride of power, he rebelled, in order to organize a kingdom of his own, and many celestial spirits joined him. Driven from heaven, he formed the e irtli from pre-existing elements, and also created man. The human sold, however, was inspired direct- ly by the Lord of Heaven, Satanael having sought in vain to animate the works without help from the Au- thor of all Good. The very excellencies now apparent in mankind inflamed the envy of Satanael. He se- duced Eve; and Cain, their godless issue, became the root and representative of evil; while Abel, the son of Adam, testified to the better principle in man. This
principle, however, was iparatively inefficacious,
owing to the craft of the Tempter ; and at length an
act of mercy on the part of God was absolutely needed for the rescue and redemption of the human soul. The agent whom he singled out was Christ. A spirit, call- ed the Son of God, or Logos, and identified with Mi- chael the Archangel, came into the world, put on the semblance of a body, baffled the apostate angels, and, divesting their malignant leader of all superhuman at- tributes, reduced his title from Satanael to Satan, and curtailed his empire in the world. The Saviour was then taken up to heaven, where, after occupying the chief post of honor, he is, at the close of the present dispensation, to be reabsorbed into the essence out of which his being is derived. The Holy Spirit, in like manner, is, according to the Bogomiles, an emanation only, destined to revert hereafter to the aboriginal source of life.
The authors of this scheme had many points in com- mon with the other mediaeval sects. They looked on all the Church as anti-Christian, and as ruled by fall- en angels, arguing that no others, save their own community, were genuine "citizens of Christ.'' The strong repugnance which they felt to every thing that savored of Mosaism urged them to despise the ritual system of the Church : for instance, they contended that the only proper baptism is a baptism of the Spirit. A more healthy feeling was indeed expressed in their hostility to image-worship and exaggerated reverence of the saints, though even there the opposition rested mainly on Docetic views of Christ and his redemp- tion. These opinions had been widely circulated in the Eastern empire when Alexius Comnenus caused inquiries to be made respecting them, and, after he had singled out a number of the influential misbe- lievers, doomed them to imprisonment for life. An aged monk, named Basil (q. v.), who came forward as the leader of the sect, resisted the persuasions of Alex- ius and the patriarch. He ultimately perished at the stake in Constantinople in 1119. His creed, however, still survived, and found adherents in all quarters, more especially in minds alive to the corruptions of the Church and mystic in their texture. — Hardwick, Ch. Hist. p. 302-305 ; Neander, Ch. Hist, iv, 552 sq. ; Gieseler, Ch. Hist. per. iii, div. iii, § 93; Gieseler, De BoqomUis Commentaiio ; Engelhardt, De Oiigine Bogo- mUorum (Erlang. 1828). See Cathaei.
Bogue, David, D.D., an Independent minister of England, and one of the founders of the London Mis- sionary Society, was born at Halydown, Berwickshire, March 1, 1750. He was sent in 1762 to the University of Edinburgh, where he remained nine years, and graduated A.M. in 1771. Soon after, he was licensed to preach in the Kirk of Scotland, and he was ordained at Gosport June 18, 1777. He remained pastor of the Independent congregation in that place for fifty years. In 1789 he opened a theological school at Gosport, which was afterward adopted as the training-school for missionaries sent out by the London Missionary Society. Besides his share in founding the London Missionary Society, he was one of the chief originators of the "Religious Tract Society," and wrote the first tract published by that institution. He died at Brigh- ton Oct. 25, 1825. He wrote, in conjunction with Dr. Bennett, a History of the Dissenters from the Revolution 0/1688 to 1808 (2d ed. Lond. 1833, 2 vols. 8vo) ; Essay mi I!,, Divine Authority of the Xeir Testament (Lond. 1802, 8vo) ; Discourses on the Millennium (2 vols. 1816). His Life was written by Dr. Bennett, and there is also a full memoir in Morrison, Missionary Fathers, p. 156- 213.
Bo'han (Heb. Bohan , 'v~\'^, a thumb; Sept. Baiwi-), a L'eubenite [see Bex-Bohan], in whose honor a stone was erected which afterward served as a boundary- mark on the frontier of Judah and Benjamin (Josh, xv, 6; xviii, 17). It does not appear from the text whether this stone was a sepulchral monument, or set up to commemorate some creat exploit performed by
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this Bohan in the conquest of Canaan (comp. 1 Sam. vii, 12). See Stone. Bunting (Itinera?: lot. 8. Scrip/. p. 144), mentioning Bahurim, says that near to it, in the valley, is a stone called Bohan, of extraordinary size, and shining like marble ; but this wants confirma- tion (yet comp. Schwarz, Palest, p. 94). It was situ- ated in the valley of Achor, between Beth-Axabah and Debir, apparently along the eastern side of the present Wad)- Dahr running into the Dead Sea. See Trim:.