assembled the matrons and bade them seek deliverance by prayer and fasting rather than by flight. The Huns were diverted through the efficacy of her prayers, as after-ages believed (c. 448). Her abstinence and self-inflicted privations were notable. From her 15th to her 50th year she ate but twice a week, and then only bread of barley or beans. Thereafter, by command of her bishops, she added a little fish and milk. Every Saturday she kept a vigil in her church of St. Denys, and from Epiphany till Easter remained immured in her cell. Before her death Clovis, of whose conversion a later legend has made her the joint author with Clotilda, began to build for her the church which later bore her name. Unfinished at his death, it was completed by Clotilda, and dedicated to SS. Peter and Paul. Upon Genovefa's death (Jan. 3, 512) she was buried in it.
The chief authority for her history is an anonymous author, who asserts that he wrote 18 years after her death, therefore c. a.d. 530. This life was first published by Jean Ravisi, of Nevers, in his Des Femmes illustres (Paris, 521), and then by Surius, with corrections in the style (Jan. 3); again, by the Bollandists, in 1643, from better MSS., together with another Life differing only in unimportant particulars (Acta SS. Jan. 1, 138 seq.). The Life of St. Germanus of Auxerre by Constantius (c. 5, Boll. Acta SS. Jul. vii. 211), and that part of St. Genovefa's which relates to him, almost certainly have a common source, or else one is taken from the other, with slight alterations. That episode being subtracted, there is nothing in the remainder which might not be the work of a later age. The history, therefore, must be accepted with great doubt. Innumerable Lives of St. Genovefa have appeared in France in modern times, mostly of a devotional character, and useless for critical or historical purposes. Saintyves, Vie de Ste. Geneviève; Baillet, Vies des saints, Jan. 3, t. ii. 417; Bedouet, Hist. et eulte de Ste. G. (Paris, 1866); Lefeuve, Hist. de Ste. G. c. xiii. (Paris, 1842); Fleury, Hist. ecclés. lxix. 22, lxxiv. 39; Dulaure, Hist. de Paris, i. 240–241.
[S.A.B.]
Genseric, king of the Vandals, the illegitimate son of king Godigiselus, reigned in Spain jointly with his legitimate brother GUNDERIC, and on the death of the latter, a.d. 428, became sole sovereign. He is said to have been originally a Catholic, but early in life embraced the Arian heresy.
Before the death of Gunderic, Boniface, count of Africa, forced to seek safety in revolt, invited the Vandals to invade Africa. Genseric readily accepted, and in May 429, according to Idatius (in 427 according to Prosper), crossed into Africa with 50,000 warriors, who poured over the fertile and defenceless provinces. Carthage, Cirta, and Hippo Regius alone withstood the tide of invasion. The Vandals especially ravaged the churches, basilicas, cemeteries, and monasteries. Bishops and priests were tortured to compel them to disclose the church treasures. Victor mentions two who were burnt alive—the venerable Papinian, one of his predecessors in the see of Vita, and Mansuetus, bp. of Urci. Hippo was besieged, but through the efforts of count Boniface, who had returned to his allegiance, supported by an army of allied Goths, the Vandals were obliged by famine, after a siege of 14 months, to abandon the attempt. St. Augustine died in Aug. a.d. 430, in the 3rd month of the siege (Possidius, Life of St. Aug. in Migne, Patr. Lat. xxxii. 59). Soon afterwards Boniface, defeated with great loss, returned to Italy. Genseric concluded at Hippo, on Feb. 10, 435, a peace with Valentinian, undertaking to pay a tribute for the territories he had conquered, and to leave unmolested those still held by Valentinian, sending his son Hunneric as a hostage. In 437 Genseric began to persecute the Catholic bishops in the ceded territories, of whom Possidius Novatus and Severianus were the most illustrious, and not only took their churches from them, but banished them from their sees. Four Spaniards, Arcadius, Probus, Paschasius, and Eutychius, who were faithful servants of Genseric, but who refused at his command to embrace Arianism, were tortured and put to death. Paulillus, a younger brother of Paschasius and Eutychius, was cruelly scourged and reduced to slavery.
Genseric, after procuring the restoration of his son, took Carthage by surprise, Oct. 19, 439. The bishops and noble laity were stripped of their possessions and offered the alternative of slavery or exile. Quodvultdeus, bp. of Carthage, and a number of his clergy were compelled to embark in unseaworthy ships, but reached Naples in safety. All the churches within the walls of Carthage were handed over from the Catholics to the Arians, and also many of those outside, especially two dedicated to St. Cyprian. The Arians in this were, however, only meting out to the Catholics treatment such as they received where the latter party was the stronger. Genseric ordered funeral processions of the Catholics to be conducted in silence and sent the remainder of the clergy into exile. Some of the most distinguished clergy and laity of these provinces petitioned the king to be allowed to live in peace under the Vandals. He replied, "I have resolved to let none of your race and name escape. How then do you dare to make such a demand?" and was with difficulty restrained by the entreaties of his attendants from drowning the petitioners in the adjoining sea. The Catholics, deprived of their churches, were obliged to celebrate the divine mysteries where and as best they could. In 440 Genseric equipped a fleet, with which he ravaged Sicily and besieged Palermo. At the instigation of Maximus, the leader of the Arians in Sicily, he persecuted the Catholics, some of whom suffered martyrdom. According to Prosper, he was recalled by news of the arrival in Africa of count Sebastian, son-in-law of count Boniface, but Idatius places his arrival ten years later. Sebastian had come as a friend to take refuge at his court, but Genseric, who feared his renown as a statesman and general, tried to convert him to Arianism, that his refusal might supply a pretext for putting him to death. Sebastian evaded his demands by a dexterous reply, which Genseric was unable to answer, but some other excuse for his execution was shortly found. In a.d. 441 a new peace was concluded, by
