moreover, always maintained his firm hold of the affections of the monarch, who at an early period discerned his worth. Of this, the most remarkable proof was the high honour conferred on him by the king of Prussia, in creating him a Freiherr or baron, with a place in the Prussian upper house, under circumstances and conditions alike honourable to the constant favour of the royal bestower, and the dignified consistency of the man on whom so great a distinction was conferred.
The extraordinary activity of Bunsen's mind will be best illustrated by an enumeration of the various works—some of them of immense compass—which he contrived to publish, amid the various occupations of public life. The following is a list of his principal works—"De Jure Atheniensium Hæreditario," Göttingen, 1813; "Beschreibung der Stadt Rom.," 3 Bde., Stuttgart, 1830-43 (of this work he is only part author); Allgemeine evangelisches Geang und Gebetbuchs," Hamburg, 1846; "Elizabeth Fry, an die christlichen Frauen und Jungfrauen Deutschlands," Hamburg, 1843; "Die heilige Leidensgeschichte und die stille Woche," Hamburg, 1841; "Die Verfassung dur Kirche der Zukunft," Hamburg, 1845—English, London, 1845; "Ignatius von Antiochien und seine Zeit," Hamburg, 1847; "Die drei echten und die vier unechten Briefe des Ignatius von Antiochien," Hamburg, 1847; "Die Basiliken des christlichen Roms," Munich, 1843; "Christianity and Mankind," Jena, 1854, in 7 vols. "Die Zeichen der Zeit," Leipzig, 1855—English, 1856; "Ægyptens Stelle in der Weltgeschichte," vols. i. and ii., Hamburg, 1845; vols. iii., iv., and v., Perthes, 1856-7; "Gott in der Geschichte," Leipzig, 1857; and the great "Bibelwerk," meant to be the author's crowning work, but which had to be finished by friends after his death.—J. S. B.
* BUNSEN, Robert-Wilhelm Eberhard, a celebrated German chemist, born at Göttingen in 1811, was educated at the university of that town, and at Holzminden, whence he returned to Göttingen to study natural philosophy and chemistry. After an extended course of travel, he was appointed in 1841 titulary professor of chemistry and physics at the university of Marburg, and in 1851 was called to occupy the same position at Breslau. Besides a vast number of valuable memoirs on chemical and mineralogical subjects in Liebig's Annals of Chemistry, he has published "Descriptio Hygrometrorum," 1830, and "Eisenoxydhydrat das Gegengift des weissen Arseniks und der arsenigen Säure," 1837.—J. S., G.
BUNTING, Edward, a distinguished Irish musician, was born at Armagh in 1773. His first collection of "Irish Airs" was published in 1796; his second in 1809; and his third and last in 1840. Bunting did not live to carry out his plan of republishing his first two collections uniform with the third. He died 21st December, 1843, aged seventy.—E. F. R.
BUNTING, Jabez, D.D., a distinguished minister among the Wesleyan methodists, and four times president of the conference, was born in Manchester in 1779. He is generally regarded as the most distinguished successor of John Wesley. Known to the world as an eloquent preacher and speaker, and, by his services to the cause of religion and philanthropy, his abilities as an administrator of ecclesiastical affairs were of essential use to his own denomination, and contributed mainly to its consolidation, improvement, and prosperity, both in this country and in its foreign missions. His published writings were few, consisting principally of sermons; but his influence upon the literature of methodism and of christianity will be permanent, since he was successful in raising among his brethren a high standard of professional attainment, and in thus promoting the education, without diminishing the zeal, of the people of their charge. He retired from official life in 1857, with every token of affection and respect from the churches he had so long and so faithfully served, and in 1858 was followed to his grave, near the City Road chapel, London, by multitudes of good men of all parties, who admired his talents, and revered him for his long, consistent, and useful career.—E. B.
BUNYAN, John, to whose genius we are indebted for the "Pilgrim's Progress," was born at Elstow, in the neighbourhood of Bedford, in the year 1628. He was of humble parentage, belonging, as he himself expresses it, to "a low and inconsiderable generation," for his father was a tinker or worker in brass, and perhaps a gipsy. Some countenance at least is lent to this supposition, by Bunyan's telling us that, on one occasion, he was led to ask his father whether they were of the seed of Israel. The son was brought up to follow the paternal craft. His education, however, in the simplest branches, was not neglected; for he tells us gratefully how his parents were careful to send him to school, where he acquired, in a humble way, the arts of reading and writing, to be speedily lost indeed, but recovered by his own efforts afterwards. His boyhood was profane and godless. He describes himself as having few equals at his years "for cursing, swearing, lying, and blaspheming the name of God." He was a ringleader in all juvenile mischief; a reckless little dare-devil, throwing the wild energy of his nature into the practice of all boyish vices. Not without checks of conscience, however, which met him in the characteristic form of fearful dreams, in which evil spirits in monstrous forms appeared to him, threatening to drag him to the pit; or the day of judgment, with its flaming heavens and trump of terror seemed come; or Tophet disclosed its jaws beside him, belching out horrors, while a circle of fire began to close him round. His boyhood passed into such a youth of open ungodliness as left him no equal in his native district. Not that he was a profligate in the ordinary sense of the term. He was neither drunkard nor libertine. But he was "a blasphemer, and injurious," corrupting youth of less hardihood and energy, and counted by the neighbours a vicious pest. Athletic sports and pastimes he followed with a passionate avidity; bell-ringing and dancing were his choice amusements, and it was his wont, especially, to "solace himself" with them on the sabbath-day. At an early age, led by love of adventure or driven by poverty, he entered the army; but it is matter of dispute whether he joined the royalist or the republican ranks. But whether kingsman or parliamentarian, Bunyan was doubtless at this time gathering, though unconsciously, materials for the illustration of his "Holy War," and finding in cavalier trooper and roundhead officer models for the mystic warriors who figure in the annals of beleaguered Mansoul. At the siege of Leicester, he had been ordered to a particular service, when a comrade requested to be allowed to go in his place; Bunyan consented, and the substitute was shot dead at his post. Returning home shortly afterwards, he entered, while yet a youth, into the married state. His bride brought with her, apparently as her entire portion, two volumes of practical religion, in which she prevailed with her husband frequently to read with her. The perusal of these, together with his wife's talk of the piety of her deceased father, wrought a marked change in the spirit of Bunyan, and by and by the profane "blackguard," as Southey has called him, became a pharisee. He went to church twice a-day, began to "adore" in abject superstition every thing connected with the consecrated edifice, and was ready if he met a priest, though ever so indifferent a character, to lie down at his feet and worship him as the minister of God. At the same time, however, he spent his Sabbath afternoons in cursing among his godless compeers. But one day the parson preached on the desecration of the Lord's day, and appeared to Bunyan as if he had prepared the sermon expressly to meet his case; so that when he went to the playground as usual, he thought his game interrupted by a voice from heaven, presenting to him, in direct question, the alternative of leaving his sins and being saved, or having them and being damned. For a little he stood stunned by the inquiry, but ultimately resolving to have his sins, and thinking that, perdition being inevitable, he might as well go to hell for many sins as few, he plunged anew into his course of godless pleasure with a desperate greediness. His grudge was that he could not get his fill of sin as rapidly as he wished, and his fear that he would die before he should be satiated. But standing on one occasion beside a neighbour's window "playing the madman," as was his custom, the woman of the house, herself an ungodly creature, came out and rebuked him as a corrupter of youth and the most blasphemous wretch in the town. The shaft reached his heart. From that time he laid aside his profane vocabulary. In course of time he was wondered at as a prodigy of piety. Proud of his godliness, he left off his sports as inconsistent with a profession like his; first becoming simply an onlooker at the ringing of the bells, then in fear of death from the fall of the bell or the tower, forsaking the scene altogether. In the same gradual way, though it cost him hard, he abandoned dancing, and thought that now "no man in England could please God better" than himself. But the pharisee was soon to be stripped of his poor cloak, and made a true penitent. His way to peace lay through protracted and fiery conflicts. Joining one day a little circle of poor women,
