of war brought about. During a battle against the Alamanni (whether at Tolbiac or elsewhere, see Bornhak, p. 209, note 2; Waitz, ii. 65, note 2) the Franks were hard pressed, and beginning to yield. Clovis raised his eyes to heaven and invoked the aid of Christ. Forthwith the tide of battle turned, and the Alamanni fled. Remigius, at the instance of Clotilda, called on Clovis to fulfil his vow. "Gladly," replied the king, "but I must first obtain the consent of my own people." His warriors signified their assent in the well-known words, "Gods that die we cast away from us, the god that dies not, whom Remigius preaches, we are prepared to follow." On Christmas Day, 496, Clovis, with his sisters Albofleda, a heathen, and Lantechild, an Arian, was baptized by Remigius at Rheims. "Gently, Sicambrian, bow down thy head, worship what thou hast hitherto destroyed, destroy what thou hast hitherto worshipped," were the apt words of Remigius (Greg. ii. 30, 31; Vita Rem. ap. Bouquet). How important this conversion was in the eyes of the Catholic world of the day may be seen from the letters of congratulation addressed to Clovis by Avitus, bp. of Vienne (Bouquet, iv. 49), and by pope Anastasius, who wrote both to the king and to the bishops of Gaul (Thiel, Ep. Rom. Pont. pp. 624 and 634). Theodoric, the Ostrogothic king of Italy, was an Arian, though a tolerant one, but Euric, the Visigoth, had proclaimed himself militant and proselytizing (Fauriel, ii. 28); the Burgundian and Vandal princes were also Arian. The majority of the population of Gaul was Catholic, and Clovis was the only Catholic prince. (On the relation of these Arian princes to their Catholic subjects, see Binding, pp. 125 ff.) Whatever may have been his motives, and every variety has been attributed to him, from direct inspiration of the Holy Ghost (Rettberg, Kirchengeschichte, i. pp. 274, 275) to the coldest political calculation (Binding, pp. 111‒114), Clovis must have been aware that by his conversion to the Catholic faith he would make the majority of his own subjects firm in their allegiance, and the Roman subjects of the Arian princes in the south ill-affected towards their rulers. (An instance of such disaffection may be found in Greg. ii. 36.) Nor can he have been ignorant of the political importance of the aid which he would get from the Catholic priesthood throughout Gaul. From this point, therefore, dates an increase of influence among the Roman population, the foundations were laid of a Roman nobility of office and intellect capable of superseding the old Teutonic nobility of race (Bornhak, pp. 219‒221). Thus, whilst from one point of view this was the "first step towards the world-historical union of Teutonic civilization with the Roman church" (Richter, p. 36, note 6), on the other hand, a reaction of Roman civilization against its Teutonic conquerors now set in, and modern Latin France became possible. As an immediate consequence of the conversion, a body of Frankish warriors not yet converted joined Rachnachar (Vita Rem. ap. Bouquet, iii. p. 377 c, d). Whether this was also a desertion of Clovis is doubtful (see Junghans, p. 59). The conversion of the nation was not completed till long afterwards (see Waitz, ii. 85, note 1; and Rettberg, pp. 285‒287). All questions connected with the conversion of Clovis are fully treated by Rückert, Culturgeschichte des Deutschen Volkes in der Zeit des Uebergangs aus dem Heidenthum in das Christenthum (Leipz. 1853‒1854).
The next war of Clovis was with Burgundy, A.D. 500. Gundobald, the uncle of Clotilda and murderer of her parents, was defeated at Dijon. Clovis annexed part of the Burgundian dominion, and gave the rest to Godegisel, another brother. Shortly afterwards Gundobald returned, expelled Godegisel, and apparently became reconciled to Clovis, for in 507 the Burgundians helped Clovis in his expedition against the Visigoths. (This alliance is not mentioned by Gregory, but see Binding, p. 194, note 659; and Richter, p. 41, note e.) Between 505 and 507 Clovis is said to have been inflicted with tedious illness (Vita Severini, Bouquet, iii. 392 b); on his recovery he immediately issued his famous declaration of war against the Visigoths: "Verily it grieves my soul that these Arians should hold a part of Gaul; with God's help let us go and conquer them, and reduce their territory into our hands" (Greg. ii. 37). From Paris Clovis marched through Orleans to Tours, gave strict orders for the protection of the Catholic church and its property (Ep. ap. Bouquet, iv. 54), met and defeated the Visigoths at Voullon or Vouglé near Poictiers, and slew king Alaric with his own hand (Richter, p. 40 notes and reff.). The winter of 507‒508 Clovis spent at Bordeaux, carried off the Visigothic treasure from Toulouse, and reduced Angoulême and the surrounding territory before his return to Paris, which city henceforward he made his capital (Greg. ii. 38). That the religious element was very powerful in this war (Rückert, i. 324) is evident from the letter of Clovis to the bishops (Bouquet, l.c.), from the vain attempts which Alaric had made to confirm the allegiance of his Catholic and Roman subjects (Richter, p. 39, note 2), and from what Cassiodorus (Var. iii. Ep. 1‒4) tells us of the negotiations before the war. Theodoric the Ostrogoth had proposed an alliance of the Arian German kings for the maintenance of peace; and when the Franks began to pursue their victories in a fresh campaign and laid siege to Arles, Theodoric interfered, sent an army under Ibbas, which defeated the Franks and relieved Arles, and eventually agreed to a peace, by which Provence was annexed by the Ostrogothic power, Septimania adhered to the Visigothic kingdom of Spain, and Clovis's conquest of Aquitaine was acknowledged (Binding, p. 212 and note 731). We do not know whether Clovis joined personally in this Rhone campaign. No mention of it is made by Gregory. It was at Tours, on his return from Bordeaux in 508, that Clovis received a letter from the emperor Anastasius, "conferring upon him the consular dignity, from which time he was habitually called consul and Augustus" ("ab Anastatio Imperatore codicillos de consulatu accepit, et in basilicâ beati Martini tunicâ blateâ indutus est et chlamyde, imponens vertice diadema, . . . et ab eâ die tanquam consul et (al. 'aut') Augustus est vocitatus," Greg. ii. 38). Much discussion has taken place as to the exact meaning of
