PiLLAB OF Cloud flJ^H 11^3$, cohmn ofiks elovd, Exod. xxxiii, 9, 10), clhcffwise called PiOar of Fire Qavtn lia?, Exod. xiii, 22), was the active form of the symbolical glory-doud, betokening God's presence to lead his chosen host, or to inquire and visit ofl^nces, as the luminous doud of the sanctuary exhibited the same under an aspect of repose. The cloud, which became a pillar when the host moved, seems to have retted at other times on the tabemade, whence God is said to have " come down in the pillar" (Num. xii, 5 ; so Exod. xxxiii, 9, 10). See Pillar. It preceded the host, apparently resting on the ark, which led the way (Exod. xm, 21; xl, 86, etc. ; Num. ix, 15-28; x.
84). So by night the doud on the tabemade became file, and the guiding pillar a pillar of fire. See Bba- ooH. Modem (Germans explain it of a natural ap- pearance, or of the holy fire carried before the host ftom off the altar ; but it is dearly spoken of as mirac- ulous, and gratefully remembered in after ages by pious Isradites (Psa. cv, 89; lxxviii,14; Wisd. x, 17) as a token of God's special care of their fkthers. Isai- ah has a remarkable allusion to it (Iv, 5), as also Paul (1 Cor.x, 4,2 ; see Pfku, De nube IsraitUos bapUsarUe, Yiteb. s. a.). A remarkable passage in Curtius (v, 2, § 7), descriptive of Alexander's army on the march, mentions a beacon hoisted on a pole twm head-quar- ters as the signal for marching (^*a fire was observed by night, a smoke in the day-time"). This was prob- ably an adoption of an Eastern custom. See also an account of an appearance of fire by night in the expe- dition of Timoleon to Italy (Diod. Sic. xvi, 66). Sun- ilarly the Persians used, as a conspicuous signal, an image of the sun enclosed in crystal (Curtius, iii, 8, | 9). Caravans are still known to use such beacons of fire and smoke, the doudlessness and often stillness * of the sky giving the smoke great density of volume and boldness of outline. — Smith, s. v. ; Kitto, s. t. See ExoDE.
Clongh, Bknjamin, a Wedeyan Methodist mis- sionary, was bom at Bradford, England, 1791, and united with the Wesleyan Church in 1808. In a few years he was licensed as a local preacher, and in 1818 was sent with Dr. Coke, as one of his helpers, in his mission to India. In Ceylon he was soon regarded as one of the most sucoessftil students and teachers. He compiled two dictionaries — ^English and Singhalese, and Singhalese and EngUsh — which were published at the expense of the colonial government, and have been of incalculable value to his successors in the mis- sion. He was one of the translators of the ^oly Scrip- tures of the Old and New Testaments into the Singha- lese language; and he assisted in preparing for the press a translation of the New Testament into the Pali, the sacred language of the Buddhists. . As a preacher to the natives he was most zealous and successftd. '* During the first year of his labors, he won the con- fidence and convinced the judgment of many distin- guished men among the heathen, and assisted to form that system of evangelization which has blessed many thousands of persons in the island of Ceylon." In 1888, failing health compelled him to return to Eng- land. He died m London, April 81, lS6S.—Wesl^an iftmffet,1858,p.l8.
Clotit is given in Josh, ix, 6 as the rendering of the Heb. verb vkts (tala\ elsewhere rendered *' spot- ted"), which properly means to patchy and denotes that the sandals of the Gibeonites were mended, as if old and worn by a long journey. The "cast clouts" (nanp, sechabah\ literally a tearing in pieces) put under Jeremiah's arms to prevent the cords by which he was drawn out of the dungeon from cutting into the flesh (Jer. xxxviii, 11, 12) were old torn clothes or rags,
CIovIb (old Ger. Chiodvoig^ L e. " fitmous warrior ;" modem Ger. Ludwig, Fr. Linds), the first Christian king of the Franks, was bom A.D. 465, and by the death ot his father, Childeric, became king of the Sa- lian Franks, whose capital was Touraay. After hav- ing overthrown the Gallo-Romans under Syagrius, near Soissons, he took possession of the whole country between the Somroe and the Loire, and established himself in Soissons. In 498 he married Clotilda, daughter of a Burgundian prince. His wife was a I Christian, and earnestly desired the conversion of her husband, who, like most of the Franks, was still a hea* then. In a great battle with the Alemanni at Tolbiac [ZOlpich], near Cologne, Clovis was hard pressed, and, as a last resource, invoked the God of Clotilda, oflfer- ing to become a Christian on condition of obtaining
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the Tictorj. The Alemumi were rooted, and on Christmas day of the same jear Clovis and several thoosands of bis army were christened by Remigios, bishop of Rheims. The reception of Clovis into the Church by a bishop in connection with Rome tended greatly to secure the supremacy of orthodoxy over Arianism, to wliich, at that time, most of the Western Christian princes belonged. Pope Anastasios, who fhlly appreciated the importance of ttiis gain, sainted Clovis as the ** most Christian king." In 607, love of conquest concurring with zeal for the orthodox f<h, Clovis marched to the south-west of Gaul against the heretic Visigoth, Alaric II, whom he defeated and slew at yoa^6, near Poitiers, taking possession of the whole oonntry as far as Bordeaux and Toulouse ; but he was checked at Aries, in 507, by Theodoric, king of the Ostrogoths. Clovis now took up his residence in Paris, where he died in 511. Clovis, in several in- stances, used the Arianism of other Christian princes as a pretext for war and conquest, and he stained his name by cruelly murdering a number of his relations whom he looked upon as dangerous rivals ; but the writers of the Romish Church assert that he was chaste, and just toward his subjects. — See Chambers, Encs/d, s. V. ; Wetzer u. Welte, Kirchm-Lex, ii, 490.