Boniface’s capture

He was unsuccessful in this attempt, but, when he learned that Boniface was about to publish a new bull announcing Philip’s excommunication, Nogaret, with the assistance of Sciarra Colonna—a bold member of the powerful family—and with the connivance of some of the cardinals, decided to capture the pope at Anagni, where the pope was spending the summer. In this he succeeded through the momentary complicity of the local leaders of the city of Anagni, who, however, after two days changed their minds, rescued the pope, and thus frustrated whatever further plans Nogaret may have had. During these two days Boniface, whom Sciarra Colonna would have killed but for Nogaret’s wish to drag the pope before a council, was probably physically ill-treated. He bore everything with great courage and patience. Boniface returned to Rome physically and mentally broken and died soon after.

During his reign, the so-called Liber sextus (“Sixth Book”) of the Corpus juris canonici (Corpus of Canon Law) was published. The Jubilee Year of 1300 was commemorated in a painting by Giotto, a fragment of which still survives in the basilica of San Giovanni in Laterano. Boniface’s sepulchre came from the workshop of Arnolfo di Cambio; his sarcophagus with his reclining statue is in the Vatican grottoes. Of the numerous memorial statues erected in his honour by himself or others—and later used by his enemies to brand him as an idolater—several still survive. They are visual evidence for the fact, known also from other sources, that Boniface VIII extended the height of the papal tiara and increased the number of crowns that circle the tiara from one to two and perhaps to three, which is their number in modern times.

Legacy

The violent attack on Boniface VIII marks the first open rejection of papal spiritual dominance by the rising national monarchies of the West and, above all, by France. Boniface’s assertions of papal plenitude of power did not go beyond those of his predecessors in the 13th century. They were in fact more moderate than, for instance, those of Innocent IV and were in any case well within the range of the opinions gradually elaborated in the schools of theology and canon law in the period between the age of Gregory VII, the great 11th-century reformer, and that of Boniface. Boniface’s failure was not caused by any novelty of his views or claims but by changed circumstances, by his inability or unwillingness to gauge their significance adequately, and, last but not least, by his own character: conscious of his superior intellect and at the same time tormented by illness, he was impulsive to the point of imprudence and short-tempered to the point of uncharitableness. It was his exaggerated harshness against the Colonna—whose hatred for the Caetani pope was largely the result of conflicting interests of the two families—as well as his shortsighted underestimation of the ruthlessness of Philip IV of France and his helpers that led to the coalition of these two disparate forces and to the pope’s downfall. Boniface’s personal failings, however, can in no way exculpate Philip and his ministers, who used forgery, defamation, intimidation, and finally violence against the pope.