User:Figureskatingfan/Sandbox 2
Clothild notes
Later life and marriage
Shortly after Caretena's death, Clotilde and Clovis I, the first king of the Franks, were married, in 492 or 493.[1][2] As Farmer put it, Clovis was "impressed by her beauty and wisdom".[3] Their marriage, from the 6th century on, "was made the theme of epic narratives, in which the original facts were materially altered".[3] These versions appeared in the works of Frankish chroniclers such as Gregory of Tours, Fredegarius, and in the Liber Historiae Francorum.[1] McNamara reports that Clotilde's story fascinated later generations because it was "the centerpiece of a struggle between the old Catholic, Roman population against the Arianism of the Germanic tribes",[4] although there is no evidence that Clovis was an Arian sympathizer before his marriage and conversion to Catholicism. According to hagiographer Agnes Dunbar, Clotilde had the villages of her uncle's kingdom attacked, in retaliation for murdering her family.[5]
According to Alban Butler, "From the outset [Clothilde] exercised great influence over her husband and made earnest efforts to win him to Christ's religion".[2] Farmer states that she "actively encouraged Clovis to abandon his idols and become a Christian".[3] He allowed the baptism of their oldest son, Ingomir, who died in infancy, and of their next son, Clodomir, but he blamed their oldest child's death on Clotilde's faith[3] and "still hesitated to declare himself a Christian".[2] Clodomir also became ill, but recovered and they had five children in all: four sons, Ingomir; and Clodomir, Childebert, and Clotaire, who all became kings; and one daughter, named Clotilde after her mother.[1]
According to JoAnne McNamara, Clotilde's vita "includes the sad story of her daughter and namesake, who vainly tried to win over her Visigothic husband".[6] Butler records that her daughter was "cruelly treated" by her husband, who was named Amalaric.[7]
Little is known about their mother during Clovis' lifetime and about their marriage, but she might have been involved with his intervention of the quarrel between the Burgundian kings at the time and Clovis' support of Gondobad.[1][2][3] Historian Godefroid Kurth said, about Clotilde, that she was "saddened by cruel trials".[1]
Clovis was baptized by St. Remigius at Reims in 496, along with 3,000 of the Frankish people, after a battle with the Alemanni. His army was losing, but appealed to his wife's God for help, promising that if he won, he would accept the Christian faith.[1][7][2][3][8] Dunbar reported that according to tradition, while Clotilde was in prayer and as Clovis began to win the battle, an angel brought her three white lilies; Clovis substituted lilies for the three frogs on the insignia on his battle shield.[9] Baring-Gould considers Clovis' conversion sincere and that it was not due to political considerations. Baring-Gould also did not believe that Clotilde did not influence Clovis to fight this war or others in order to revenge her family's death.[10] Clovis' subsequent military achievements against Burgundians and Visigoths also do not seem to have been associated with Clotilde.[3] The Franks, due to Clotilde's influence, were Catholics for centuries.[1]
Clovis died in 511;[11] Clotilde buried him at the Basilica of the Holy Apostles, which later became the Church of Sainte-Geneviève, which they built together as a mausoleum honouring St. Genevieve, the patron saint of Paris. Genevieve influenced Clovis, including granting freedom, on her recommendation, to pardoned criminals he had imprisoned, even if they were guilty. She also encouraged Clovis to show leniency towards the residents of Paris after his siege of the city. Genevieve might have been the first to suggest that Clovis build a church honouring Saint Peter and Saint Paul, which he built in deference to Clotilde's wishes. Clothild completed it after Clovis' death. Genevieve was enshrined there after her death c. 500.[1][12]
Post-marriage and death
According to Kurth Godefriod in The Catholic Encyclopedia, an epic about the Franks states that Clotilde incited her son Chlodomer to start a war with his cousin, Sigismund of Burgundy, in order to avenge the death of her parents. Godefroid doubts the story is true and considers a defamation against Clotilde and states that she arranged a truce between Clovis and Gondebad, Sigismund's father.[1] Butler agrees, stating that sources such as the writings of Gregory of Tours have been disproven, which has "vindicated the queen from charges of ferocity and vindictiveness, little in keeping with her saintly character".[7] According to Butler, Chlodomer captured and killed Sigismund, as well as his wife and children, but Chlodomer was killed by Sigismund's brother. Clotilde adopted her son's three young boys, but was induced to send the children to her other sons, who had the two oldest killed. The youngest boy, Clodoald, was saved and later became a monk in Paris, at the monastery in Nogent-sur-Marne, which was renamed in his honour.[7]
After the death of Clovis and her grandchildren, Clotilde left Paris and moved to Tours, where spent most of her time near the tomb of Saint Martin and became closely associated with the diocese of Tours.[11][7] As David Hugh Farmer reports, "Thenceforward she led a devout life", built monasteries and churches, reportedly at Rouen, Lyon, and Andelys; she became "totally detached from politics and power-struggles except through prayer".[3] Farmer also states that she continued to have a political role in "the violent Merovingian world", mostly through her sons.[3] Gregory of Tours wrote that her prayers delayed a war between her two surviving sons; as Butler put it, "The very next day, as the armies were about to engage, there arose a tempest that all military operations had to be abandoned".[7] A month later, Clotilde died in Tours on 3 June 545 and was buried beside Clovis and her older children, at the Basilica of the Holy Apostles. She was a widow for 34 years.[1][7] Her daughter died at about the same time.[3]
Clotilde is represented as a praying queen and as a nun, with a crown on her head or beside her.[13] She is patron saint of the lame in Normandy, and according to Farmer, has been "invoked against sudden death and iniquitous husbands".[3] She has been depicted in art over several centuries presiding over the baptism of Clovis or as a suppliant at St. Martin's shrine. The church in Andelys contains a "fine 16th-century stained-glass window devoted to her life".[3] Her relics survived the French Revolution and as of 1997, are stored at the Church of Saint Louis of France in Paris.[3] Her feast day is June 3.[14][3]
Dunbar, pp. 191-193 https://archive.org/details/DictionaryOfSaintlyWomenV1/page/191/mode/1up
First queen of France. Founded the monastery of St. Mary of les Audelya in Touraine and a monastery in Chelles. Daughter of Chilperic, king of the Burgundians. Wife of Clovis I, first Christian king of the Franks. Mother of the kings Clodomir, Childebert, and Clothaire I, and of Clotilda, queen of the Visigoths.
Feast day June 3.
Picture of Clothild in the Bedford Missal, probably by Van Eyck: "a beautiful and brilliant representation of the granting of the lilies to Clovis".
"It is in three parts: the upper division shows God the Father between two angels, to one of whom He is giving a blue robe ornamented with three fleurs-de-lys ; in the middle part, an aged man, wearing the halo of a saint and kneeling at Clotilda's feet, presents the robe to her, — ladies stand behind her, holding her train ; the third scene represents Clotilda presenting to Clovis, armed and crowned, a shield on which she has stretched the blue robe, displaying its three large golden fleurs-de-lys, — she wears a crown and a halo. This book was made for John, duke of Bedford, brother of Henry V., and given by him and his wife Anne of Burgundy, to Henry VL of England, on his being crowned King of France, in 1431".
p. 192:
Amalaric, son of Alaric II, who Clovis defeated and had killed in 507 at the battle of Vouille, or Voullon, near Poitiers during Clovis' war with the Arian Visigoths in Aquitaine, married Clothild and Clovis' daughter, also named Clothild.
[Note: Decide what to do with last long paragraph on p. 192 to rest of article on p. 193.]
Baring-Gould, pp. 23-27 https://books.google.com/books?id=TLjviiA7UtUC&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false
p. 23
They also had a daughter, also named Clothild, who married Amalaric, king of the Visigoths.
p. 24-25:
Clothild retired to Tours, "where she spent her days in devotion", after Clovis' death in 514. "She still, however, maintained an influence and interest in public affairs, and stirred up her sons to make war on Sigismund, king of Burgundy".
She wanted her sons to avenge the murders of her parents.
She died at Tours on June 3; the year of her death is uncertain.
Her relics are preserved at Vivières, where "a famous pilgrimage and procession is made bearing them" every June 3. Portions of her relics are also preserved at Cœuvres, Andelys, Joyenval, and Longpont near Paris; also in the Church of St Genevieve in Paris.
Les Andelys Tourist office https://web.archive.org/web/20150401070133/http://www.lesandelys-tourisme.fr/en/decouverte/le-grand-andely/saint-clotildes-fountain/
Clothild founded a convent for young noble girls in 511, where the present collegiate church now stands. "One day, the workers who were building the monastery complained about heat and thirst. Not far from there Queen Clotilde started to pray and her wish was granted: the water from the neighbouring fountain had ‘the power and the taste of wine’ for the workers".
"The water of the fountain was known as being miraculous in the popular imagination and the space in front of the fountain was probably larger than it is now so that the spring was more accessible to the huge crowd of pilgrims coming from the surroundings to get healed of their infirmities when going into the basin. Some healings reinforced the belief in its power".
The spring is known for healing skin diseases. Clothild is the patron saint of Les Andelys. The fountain is currently located in Le Grand Andely, in the town centre, near the Nicolas Poussin Museum. Access is free of charge.
Notes
References
- ^ a b c d e f g h i j Cite error: The named reference
cathencyclopediawas invoked but never defined (see the help page). - ^ a b c d e Butler 1995, p. 462. sfn error: multiple targets (3×): CITEREFButler1995 (help)
- ^ a b c d e f g h i j k l m n Cite error: The named reference
farmerwas invoked but never defined (see the help page). - ^ McNamara 1992, p. 39.
- ^ Dunbar 1904, p. 192.
- ^ McNamara 1992, p. 38.
- ^ a b c d e f g Butler, Alban (1995). Thurston, Herbert J.; Attwater, Donald (eds.). Butler's Lives of the Saints. Westminster, Maryland: Christian Classics. p. 29.
- ^ Baring-Gould 1897, p. 24.
- ^ Dunbar 1901, p. 192.
- ^ Baring-Gould 1897, p. 25.
- ^ a b McNamara, Halborg & Whatley 1992, p. 40.
- ^ "Genovefa (423-502)". Sainted Women of the Dark Ages. Edited and translated from Acta Sanctorum by McNamara, Jo Ann; Halborg, John E. Durham; with Whatley, E. Gordon, England: Duke University Press. 1992. p. 36. ISBN 0-8223-1200-X
- ^ Dunbar 1904, p. 191.
- ^ Cite error: The named reference
:0was invoked but never defined (see the help page).
Works cited
- Baring-Gould, Sabine (1897). The Lives of the Saints. Vol. 1. John C. Nimbo Publishers. Retrieved 6 June 2024.
- Butler, Alban (1995). "St Clotilda, Widow". In Thurston, Herbert J.; Attwater, Donald (eds.). Butler's Lives of the Saints. Westminster, Maryland: Christian Classics. pp. 462–463.
Common citations:
Watkins [1]
Butler [2]
Saintly Women [3]
Baring-Gould [4]
- ^ Watkins, Basil (2015). The Book of Saints: A Comprehensive Biographical Dictionary (8th ed.). London: Bloomsbury Publishing. p. 81. ISBN 978-0-567-66415-0.
- ^ Butler, Alban (1995). Butler's Lives of the Saints (2 ed.). Westminster, Maryland: Liturgical Press. p. 470. ISBN 0814623778. OCLC 33824974.
- ^ Dunbar, Agnes B.C. (1901). A Dictionary of Saintly Women. Vol. 1. London: George Bell & Sons. p. 237.
- ^ Baring-Gould, Sabine (1877). The Lives of the Saints (3rd ed.). London: J. Hodges. p. 57.