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136 and his church closed against him. Bonosus consulted Ambrose, who recommended patience and submission. This prudent counsel was not followed, and the difference was exaggerated into a schism, which lasted into the 7th cent. Bonosus and his followers were widely accredited with heretical views respecting the conception and person of Christ. Mercator calls him an Ebionite, and a precursor of Nestorius (Dissert. i. de Haeres. Nestor. § 6, ii. 315). But the Bonosians were more usually charged with Photinianism (Gennadius, de Eccl. Dogm. c. 52, "Photiniani qui nunc vocantur Bonosiaci"). Whether these charges were well grounded, or were based on the general unpopularity of the sect, it is impossible to determine. Their baptism was pronounced valid by the 17th canon of the second synod of Arles, A.D. 445, on the ground that, like the Arians, they baptized in the name of the Trinity (Labbe, iv. 1013). But Gregory the Great, in a letter to the Irish bishops (Ep. lib. ix. 61), includes them in those whose baptism the church rejected because the name of the Trinity was not invoked (cf. Gennadius, de Eccl. Dogm., u.s.). They on their part rebaptized those who joined them. The third council of Orleans, A.D. 538, ordained that they who did so should be arrested by the royal officers and punished. The Bonosians were anathematized by pope Vigilius (Ep. xv.; Labbe, v. 333). [E.V.]  Bosphorius, bp. of Colonia in Cappadocia Secunda, a confidential friend and correspondent of Gregory Nazianzen and Basil the Great. His episcopate was prolonged through at least 48 years (Pallad. c. 20, p. 203), and must have commenced in 360. From the letters of Gregory we learn that he and Bosphorius had lived together in youth, laboured together, and grown old together (Greg. Ep. 141, 227). He had great influence over the gentler nature of Gregory, who speaks of him with the highest respect, both for the purity of his faith and the sanctity of his life, as well as for his successful exertions in bringing back wanderers to the truth, acknowledging the benefit he had derived, both as hearer and teacher, from him (Ep. 164, 225). He persuaded Gregory to remain at Nazianzus after his father's death, and to accept the unwelcome charge of the see of Constantinople. Gregory bitterly complained of his unscrupulous importunity, but yielded (Ep. 14, 15). In 383 Bosphorius was accused of unsoundness in the faith—a charge which greatly distressed Gregory, who wrote urgently in his behalf to Theodore of Tyana, Nectarius, and Eutropius (Ep. 225, 227, 164). Basil addressed to him a letter denying the charge of having excommunicated his bp. Dianius (Ep. li.). He attended the second oecumenical council at Constantinople in 381 (Labbe, ii. 956). Palladius speaks with gratitude of the sympathy shewn by him towards the bishops banished in 406 for adherence to Chrysostom's cause (Pallad. c. 20, p. 203). [E.V.]  Brigida (5), V., abbess of Kildare—Feb. 1, 523. The designation "Fiery Dart" seems peculiarly appropriate for "the Mary of Ireland," who, although her fame on the continent is eclipsed by the greater reputation there of her namesake the widow-saint of Sweden, yet stands forth in history with a very marked individuality, though the histories that have come down to us are mainly devoted to a narrative of the signs and wonders which God wrought by her. As to her Acts, Colgan has published six Lives in his Trias Thaumaturga, and the Bollandists five. It is more difficult to trace the historical points in St. Bridget's life than to recount the legendary accretions which testify to a basis of fact, could we but find it after so many centuries. In the legend there is no little beauty, and in almost all we find an undercurrent of true human feeling and deep Christian discernment. (See some of them given at length in Bp. Forbes's Kal. Scott. Saints, 288 seq., from Boëce, Breviary of Aberdeen, and Colgan's Tr. Thaum. For a full and critical account of her life, see Lanigan, Eccl. Hist. Ir. i. 68, 335, and chaps. viii. and ix. passim; Todd, Book of Hymns, i. 65 seq.; O'Hanlon, Ir. Saints, ii. 1 seq.; Baring-Gould, Lives of the Saints, ii. 14 seq.) Her chief residence was the monastery of Kildare, "cella quercus," which she founded; but affiliated houses of both men and women ("de utroque sexu") were raised all over the country, she being abbess above all other abbesses, and the bishop with her at Kildare being similarly above all bishops in her other monasteries. Montalembert (Monks of the West, Edin. ii. 393‒395) gives an account of St. Brigida and her monasteries, and places her birth at A.D. 467 and her death at A.D. 525. He says, "There are still 18 parishes in Ireland which bear the name of Kilbride or the Church of Bridget" (ib. ii. p. 395, n.). The Irish annals, however, vary as to the date of her death, but the most probable, and resting on highest authority, is A.D. 523 (O'Conor, Rer. Hib. Scrip. iv. 13; Bp. Forbes, Kal. Scott. Saints, 287). In Scotland the cultus of this saint was very extensive, her dedications being chiefly found in the parts nearest to Ireland and under Irish influence. (For a short list see Bp. Forbes, Kal. Scott. Saints, 290‒291.) [A.P.F.]    Caecilia (1), St., a Roman lady, one of the four principal virgins and martyrs of the Western Church, who is commemorated in both the Latin and Greek churches on Nov. 22, but of whom we have hardly any authentic account.

The veneration paid to her can be traced to a very early period. Her martyrdom and that of her three companions is referred to in nearly all the most ancient Latin breviaries and missals—e.g. in the Sacramentary of pope Gregory; the breviary and missal of Milan ascribed to St. Ambrose; the Mozarabic or Spanish liturgy, with proper prayers and prefaces; and a grand office for her feast is contained in the Gallican missal, which is believed to have been in use in Gaul from the 6th cent. down to the time of Charlemagne. Her name appears in the Martyrology attributed to Jerome, in that of Bede, and in all the others, and her martyrdom is placed at Rome. Yet it is very difficult, says Tillemont, to find her true place in the chronology.