Gondebaud to demand his niece in marriage. Gondebaud, not daring to refuse, and flattered at the idea of making a friend of Clovis, promised to give her to him. Then the deputation, having offered the denier and the sou, according to the custom of the Franks, espoused Clotilde in the name of Clovis, and demanded that she be given up to them to be married. Without any delay the council was assembled at Chalons, and preparations made for the nuptials. The Franks, having arrived with all speed, received her from the hands of Gondebaud, put her into a covered carriage, and escorted her to Clovis, together with much treasure. She, however, having already learned that Aridius was on his way back, said to the Frankish lords, “If ye would take me into the presence of your lord, let me descend from this carriage, mount me on horseback, and get you hence as fast as ye may; for never in this carriage shall I reach the presence of your lord.”
“Aridius, in fact, returned very speedily from Marseilles, and Gondebaud, on seeing him, said to him, ‘Thou knowest that we have made friends with the Franks, and that I have given my niece to Clovis to wife.’ ‘This,’ answered Aridius, ‘is no bond of friendship, but the beginning of perpetual strife; thou shouldst have remembered, my lord, that thou didst slay Clotilde’s father, thy brother Chilperic, that thou didst drown her mother, and that thou didst cut off her brothers’ heads and cast their bodies into a well. If Clotilde become powerful she will avenge the wrongs of her relatives. Send thou forthwith a troop in chase, and have her brought back to thee. It will be easier for thee to bear the wrath of one person, than to be perpetually at strife, thyself and thine, with all the Franks.’ And Gondebaud did send forthwith a troop in chase to fetch back Clotilde with the carriage and all the treasure; but she, on approaching Villers, where Clovis was waiting for her, in the territory of Troyes, and before passing the Burgundian frontier, urged them who escorted her to disperse right and left over a space of twelve leagues in the country whence she was departing, to plunder and burn; and that having been done with the permission of Clovis, she cried aloud, ‘I thank thee, God omnipotent, for that I see the commencement of vengeance for my parents and my brethren!’ ”
The majority of the learned have regarded this account of Fredegaire as a romantic fable, and have declined to give it a place in history. M. Fauriel, one of the most learned associates of the Academy of Inscriptions, has given much the same opinion, but he nevertheless adds, “Whatever may be their authorship, the fables in question are historic in the sense that they relate to real facts of which they are a poetical expression, a romantic development, conceived with the idea of popularizing the Frankish kings amongst the Gallo-Roman subjects.” It cannot, however, be admitted that a desire to popularize the Frankish kings is a sufficient and truth-like explanation of these tales of the Gallo-Roman chroniclers, or that they are no more than “a poetical expression,” a romantic development of the real facts briefly noted by Gregory of Tours; the tales have a graver origin and contain more truth than would be presumed from some of the anecdotes and sayings mixed up with them. In the condition of minds and parties in Gaul at the end of the fifth century the marriage of Clovis and Clotilde was, for the public of the period, for the barbarians and for the Gallo-Romans, a great matter. Clovis and the Franks were still pagans; Gondebaud and the Burgundians were Christians, but Arians; Clotilde was a Catholic Christian. To which of the two, Catholics or Arians, would Clovis ally himself? To whom, Arian, pagan, or Catholic, would Clotilde be married? Assuredly the bishops, priests, and all the Gallo-Roman clergy, for the most part Catholics, desired to see Clovis, that young and audacious Frankish chieftain, take to wife a Catholic rather than an Arian or a pagan, and hoped to convert the pagan Clovis to Christianity much more than an Arian to orthodoxy.
The question between Catholic orthodoxy and Arianism was, at that time, a vital question for Christianity in its entirety, and St. Athanasius was not wrong in attributing to it supreme importance. It may be presumed that the Catholic clergy, the bishop of Rheims, or the bishop of Langres, were no strangers to the repeated praises which turned the thoughts of the Frankish king towards the Burgundian princess, and the idea of their marriage once set afloat, the Catholics, priesthood or laity, labored undoubtedly to push it forward, whilst the Burgundian Arians exerted themselves to prevent it. Thus there took place, between opposing influences, religious and national, a most animated struggle. No astonishment can be felt, then, at the obstacles the marriage encountered, at the complications mingled with it, and at the indirect means employed on both sides to cause its success or failure. The account of Fredegaire is but a picture of this struggle and its incidents, a little amplified or altered by imagination or the credulity of the period; but the essential features of the picture, the disguise of Aurelian, the hurry of Clotilde, the prudent recollection of Aridius, Gondebaud’s alternations of fear and violence, and Clotilde’s vindictive passion when she is once out of danger, there is nothing in all this out of keeping with the manners of the time or the position of the actors. Let it be added that Aurelian and Aridius are real personages who are met with elsewhere in history, and whose parts as played on the occasion of Clotilde’s marriage are in harmony with the other traces that remain of their lives.
The consequences of the marriage justified before long the importance which had on all sides been attached to it. Clotilde had a son; she was anxious to have him baptized, and urged her husband to consent. “The gods you worship,” said she, “are nought, and can do nought for themselves or others; they are of wood, or stone, or metal.” Clovis resisted, saying, “It is by the command of our gods that all things are created and brought forth. It is plain that your God hath no power; there is no proof even that He is of the race of the gods.” But Clotilde prevailed; and she had her son baptized solemnly, hoping that the striking nature of the ceremony might win to the faith the father whom her words and prayers had been powerless to touch. The child soon died, and Clovis bitterly reproached the queen, saying, “Had the child been dedicated to my gods he would be alive; he was baptized in the name of your God, and he could not live.” Clotilde defended her God and prayed. She had a second son, who was also baptized, and fell sick. “It cannot be otherwise with him than with his brother,” said Clovis; “baptized in the name of your Christ, he is going to die.” But the child was cured, and lived; and Clovis was pacified and less incredulous of Christ. An event then came to pass which affected him still more than the sickness or cure of his children. In 496 the Allemannians, a Germanic confederation like the Franks, who also had been, for some time past, assailing the Roman empire on the banks of the Rhine or the frontiers of Switzerland, crossed the river, and invaded the settlements of the Franks on the left bank. Clovis went to the aid of his confederation and attacked the Allemannians at Tolbiac, near Cologne. He had with him Aurelian, who had been his messenger to Clotilde, whom he had made Duke of Melun, and who commanded the forces of Sens. The battle was going ill; the Franks were wavering, and Clovis was anxious. Before setting out he had, according to Fredegaire, promised his wife that if he were victorious he would turn Christian. Other chroniclers say that Aurelian, seeing the battle in danger of being lost, said to Clovis, “My lord king, believe only on the Lord of heaven whom the queen, my mistress, preacheth.” Clovis cried out with emotion, “Christ Jesus, Thou whom my queen Clotilde calleth the Son of the living God; I have invoked my own gods, and they have withdrawn from me; I believe that they have no power, since they aid not those who call upon them. Thee, very God and Lord, I invoke; if Thou give me victory over these foes, if I find in Thee the power that the people proclaim of Thee, I will believe on Thee, and will be baptized in Thy name.” The tide of battle turned: the Franks recovered confidence and courage; and the Allemannians, beaten and seeing their king slain, surrendered themselves to Clovis, saying, “Cease, of thy grace, to cause any more of our people to perish; for we are thine.”
On the return of Clovis, Clotilde, fearing he should forget his victory and his promise, “secretly sent,” says Gregory of Tours, “to St. Remi, bishop of Rheims, and prayed him to penetrate the king’s heart, with the words of salvation.” St. Remi was a fervent Christian and an able bishop; and “I will listen to thee, most holy father,” said Clovis, “willingly; but there is a difficulty. The people that follow me will not give up their gods. But I am about to assemble them, and will speak to them according to thy word.” The king found the people more docile or better
