THE NEW SCHAFF-HERZOG
great edition of the Scriptores rerum Gallicarum ct Francicarum came to be made (it had been projected by Colbert as early as 1676, and was entrusted to the Benedictines of St. Maur in 1723), he was placed in charge of it. Difficulties were encountered owing to his opposition to the bull Unigenitus , which caused the king to banish him from Paris; but he succeeded in preparing the first eight volumes for publication (1738-52). Other members of the congregation brought out five more after his death (1757-86). Interrupted by the Revolution, the work was taken up again by the Institute, and later by the Academy of Inscriptions, by whom ten more volumes were published in the nineteenth century.
BOUQUIN, bu"kah', PIERRE (PETRUS BOQUI-
NUS): French Calvinist; b. either in the province of Saintonge or in that of Guienne; d. at Lausanne 15S2. The first certain date in his life is his taking the degree of doctor of theology at the university of Bourges Apr. 23, 1539. He was a Carmelite monk at Bourges and rose to be prior; but, embracing the Reformation, he left his monastery in 1541 and went first to Basel, then to Leipsic and Wittenberg, where he had letters to Luther and Melanchthon. The latter recommended him to Butzer when a theologian was required to continue the lectures which Calvin had delivered in Strasburg. Here he began to lecture on Galatians in September, 1542. Later he returned to Bourges, where he lectured on Hebrew and the Scriptures, gaining protection and a pension from Margaret of Navarre, and being allowed by the archbishop to preach in the cathedral. The Protestant leaders, Calvin, Farel, and Beza, seem to have suspected him of intending to desert the Reformation; but his teaching brought him again into conflict with the Roman authorities, and he left Bourges once more for Strasburg in 1555. Here he remained until the elector Otto Henry appointed him in 1557 to a provisional professorship in the University of Heidelberg, which was made permanent the next year. In the internal dissensions of Protestantism he took an increasingly decided Calvinistic stand, and in the reign of Frederick III was thus the only Heidelberg theologian to retain his position, and was made head of the faculty and a member of the new Reformed church council (1560). This period of prosperity ended, however, with the death of Frederick III, after which he was deprived of his position (1577), and became, a year later, professor and preacher at Lausanne. His numerous works are mainly polemical treatises against the Lutherans and Roman Catholics.
(E. F. Karl Muller.)
Bibliography: Biographical material is found in his Brevis notatio . de cirna domini, pp. 140-179, Heidelberg, 1582. Consult further: M. Adam, Vitas eruditorum, ii, 72 sqq., Heidelberg, 1706; E. and E. Ilaag, La France prote8tante, ed. H. L. Bordier, ii, 875 sqq., Paris, 1879.
BOURDALOUE, bur"da"lu', LOUIS: Jesuit preacher; b. at Bourges Aug. 20, 1632; d. in Paris May 13, 1704. He was for some time a teacher in literature and philosophy; in 1005 he was sent to preach in the provinces, in 1669 was recalled to Paris; after the revocation of the Edict of Nantes,
he was sent to Languedoc to preach to the Protestants; his last years he devoted to the service of the poor and unfortunate in Paris. As a man he was justly esteemed and loved; as a preacher his strength is in the clearness of his argument, its readiness and its cogency. The first edition of his works was edited by Bretonneau (16 vols., Paris, 1707-34); a good recent edition is that of Lille, 1882 (6 vols.).
Bibliography: L. Pauthe, Bourdaloue, d'apres les documents nouveaux, Paris, 1900; A. Feugere, Bourdaloue, na predication el son temps, ib. 1874; M. Lauras, Bourdaloue, sa vie et ses ceuvres, 2 vols., ib. 1881; E. de Me'norval, Bourdaloue, Paris, 1897; F. Castets, La Vie et la predication d'un religieux au xvii. siecle, vol. i, Montpellier, 1901.
BOURIGNON, bu"ri"hyen', DE LA PORTE, ANTOINETTE: Fanatical enthusiast; b. at Ryssel (Lille), then in the Spanish Netherlands, Jan. 13, 1616; d. at Franeker, Friesland, Oct. 30, 1680. She grew up neglected and solitary on account of a facial deformity, afterward removed by an operation, and came to love isolation and communion with God. For a time her older si.->ter drew her into the world; but she shrank from marriage, and once thought she heard the voice of God asking her, " Canst thou find a lover more perfect than I ? " She thought of becoming a Carmelite, but concluded that the true Christians were not to be found in the cloisters, and sought another way to leave the world. Her father tried to force a marriage upon her jp 1636; she fled in a male disguise, and after many romantic adventures was brought home, but took refuge at Mons under the protection of the archbishop. When her plans for founding an ascetic community on a primitive model were hindered, she went to Li6ge and made another unsuccessful attempt. On her father's death she brought suit against her stepmother for his entire property and won it. Now she fell under the influence of a doubtful friend of mysticism, Jean de St. Saulieu, who induced her to take charge of a home for orphan girls (1653), which she put under the Augustinian rule and made cloistered (1658). Her rule there came to an untoward end in 1662, when she took flight under serious accusations of cruelty. She went first to Ghent and then to Mechlin, where she found an adherent in the superior of the Oratorians, Christian de Cort. Soon she developed a fantastical system, based on alleged revelations. As the " woman clothed with the sun " of the Apocalypse, she was to revive the teachings of the Gospel and gather her spiritual children around her into a communistic, priestless brotherhood; she was the second revelation of the Son of Man on earth.
The books which Antoinette now began to publish contain the bitterest condemnation of the Roman Catholic Church, reject infant baptism, and the Trinity was exchanged for a sacred triad of truth, mercy, and justice. She had dealings with the Jansenists, but rejected their teaching on predestination. In 1607, with De Cort, she went to Amsterdam and lived for a while in the happy exchange of views with the most various heretics and fanatics. The following years are occupied with the history of the attempt to find a home for her elect on the