After three days of looting and pillage, Alaric quickly left Rome and headed for southern Italy.
He took with him the wealth of the city and a valuable hostage, Galla Placidia, the sister of emperor Honorius.
The Visigoths ravaged Campania, Lucania, and Calabria.
Nola and perhaps Capua were sacked, and the Visigoths threatened to invade Sicily and Africa.
However, they were unable to cross the Strait of Messina as the ships they had gathered were wrecked by a storm.
Alaric died of illness at Consentia in late 410, mere months after the sack.
According to legend, he was buried with his treasure by slaves in the bed of the Busento river.
The slaves were then killed to hide its location.
The Visigoths elected Ataulf, Alaric's brother-in-law, as their new king.
The Visigoths then moved north, heading for Gaul.
Ataulf married Galla Placidia in 414, but he died one year later.
The Visigoths established the Visigothic Kingdom in southwestern Gaul in 418, and they would go on to help the Western Roman Empire fight Attila the Hun at the Battle of the Catalaunian Fields in 451.

The Visigothic invasion of Italy caused land taxes to drop anywhere from one-fifth to one-ninth of their pre-invasion value in the affected provinces.
Aristocratic munificence, the local support of public buildings and monuments by the upper classes, ended in south-central Italy after the sack and pillaging of those regions.
Using the number of people on the food dole as a guide, Bertrand Lançon estimates the city of Rome's total population fell from 800,000 in 408 to 500,000 by 419.

This was the first time the city of Rome had been sacked in almost 800 years, and it had revealed the Western Roman Empire's increasing vulnerability and military weakness.
It was shocking to people across both halves of the Empire who viewed Rome as the eternal city and the symbolic heart of their empire.
The Eastern Roman Emperor Theodosius II declared three days of mourning in Constantinople.
St. Jerome wrote in grief, "If Rome can perish, what can be safe?"
In Bethlehem, he detailed his shock in the preface to his commentary on Ezekiel.

[...] intelligence was suddenly brought me of the death of Pammachius and Marcella, the siege of Rome, and the falling asleep of many of my brethren and sisters.
I was so stupefied and dismayed that day and night I could think of nothing but the welfare of the community; it seemed as though I was sharing the captivity of the saints, and I could not open my lips until I knew something more definite; and all the while, full of anxiety, I was wavering between hope and despair, and was torturing myself with the misfortunes of other people.
But when the bright light of all the world was put out, or, rather, when the Roman Empire was decapitated, and, to speak more correctly, the whole world perished in one city, 'I became dumb and humbled myself, and kept silence from good words, but my grief broke out afresh, my heart glowed within me, and while I meditated the fire was kindled.'

The Roman Empire at this time was still in the midst of religious conflict between pagans and Christians.
The sack was used by both sides to bolster their competing claims of divine legitimacy.
Paulus Orosius, a Christian priest and theologian, believed the sack was God's wrath against a proud and blasphemous city, and that it was only through God's benevolence that the sack had not been too severe.
Rome had lost its wealth, but Roman sovereignty endured, and that to talk to the survivors in Rome one would think "nothing had happened."
Other Romans felt the sack was divine punishment for turning away from the traditional pagan gods to Christ.
Zosimus, a Roman pagan historian, believed that Christianity, through its abandonment of the ancient traditional rites, had weakened the Empire's political virtues, and that the poor decisions of the Imperial government that led to the sack were due to the lack of the gods' care.

The religious and political attacks on Christianity spurred Saint Augustine to write a defense, The City of God, which went on to become foundational to C
After three days of looting and pillage, Alaric quickly left Rome and headed for southern Italy. He took with him the wealth of the city and a valuable hostage, Galla Placidia, the sister of emperor Honorius. The Visigoths ravaged Campania, Lucania, and Calabria. Nola and perhaps Capua were sacked, and the Visigoths threatened to invade Sicily and Africa. However, they were unable to cross the Strait of Messina as the ships they had gathered were wrecked by a storm. Alaric died of illness at Consentia in late 410, mere months after the sack. According to legend, he was buried with his treasure by slaves in the bed of the Busento river. The slaves were then killed to hide its location. The Visigoths elected Ataulf, Alaric's brother-in-law, as their new king. The Visigoths then moved north, heading for Gaul. Ataulf married Galla Placidia in 414, but he died one year later. The Visigoths established the Visigothic Kingdom in southwestern Gaul in 418, and they would go on to help the Western Roman Empire fight Attila the Hun at the Battle of the Catalaunian Fields in 451.
The Visigothic invasion of Italy caused land taxes to drop anywhere from one-fifth to one-ninth of their pre-invasion value in the affected provinces. Aristocratic munificence, the local support of public buildings and monuments by the upper classes, ended in south-central Italy after the sack and pillaging of those regions. Using the number of people on the food dole as a guide, Bertrand Lançon estimates the city of Rome's total population fell from 800,000 in 408 to 500,000 by 419.
This was the first time the city of Rome had been sacked in almost 800 years, and it had revealed the Western Roman Empire's increasing vulnerability and military weakness. It was shocking to people across both halves of the Empire who viewed Rome as the eternal city and the symbolic heart of their empire. The Eastern Roman Emperor Theodosius II declared three days of mourning in Constantinople. St. Jerome wrote in grief, "If Rome can perish, what can be safe?" In Bethlehem, he detailed his shock in the preface to his commentary on Ezekiel.
[...] intelligence was suddenly brought me of the death of Pammachius and Marcella, the siege of Rome, and the falling asleep of many of my brethren and sisters. I was so stupefied and dismayed that day and night I could think of nothing but the welfare of the community; it seemed as though I was sharing the captivity of the saints, and I could not open my lips until I knew something more definite; and all the while, full of anxiety, I was wavering between hope and despair, and was torturing myself with the misfortunes of other people. But when the bright light of all the world was put out, or, rather, when the Roman Empire was decapitated, and, to speak more correctly, the whole world perished in one city, 'I became dumb and humbled myself, and kept silence from good words, but my grief broke out afresh, my heart glowed within me, and while I meditated the fire was kindled.'
The Roman Empire at this time was still in the midst of religious conflict between pagans and Christians. The sack was used by both sides to bolster their competing claims of divine legitimacy. Paulus Orosius, a Christian priest and theologian, believed the sack was God's wrath against a proud and blasphemous city, and that it was only through God's benevolence that the sack had not been too severe. Rome had lost its wealth, but Roman sovereignty endured, and that to talk to the survivors in Rome one would think "nothing had happened." Other Romans felt the sack was divine punishment for turning away from the traditional pagan gods to Christ. Zosimus, a Roman pagan historian, believed that Christianity, through its abandonment of the ancient traditional rites, had weakened the Empire's political virtues, and that the poor decisions of the Imperial government that led to the sack were due to the lack of the gods' care.
The religious and political attacks on Christianity spurred Saint Augustine to write a defense, The City of God, which went on to become foundational to C
Sack of Rome (410)