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GEN delivered an eloquent speech, the substance of which is given by Natalis Alexander, advocating unreservedly the union of the churches upon the basis of a common faith. But when the emperor and his train returned to Constantinople, and the perverse Greeks overwhelmed the deputies with menaces and reproaches, for having, as they said, consented to innovations in the faith, and allowed themselves to be circumvented by the Azymites, the deputies—Georgius among them—yielded to the pressure, and publicly deplored their culpable weakness. Thenceforward, till the death of John Palæologus in 1448, Georgius continued to speak and write against the union. But finding, upon the accession of Constantine, that the new emperor was even more bent upon accomplishing the union than his predecessor, Georgius resolved to execute a project which he had long meditated, and resigning all his official employments, he retired into a monastery near the city, taking the name of Gennadius. Meantime the exterior prospects of the empire became ever more gloomy; yet even with the Turk thundering at their gates, the foolish Greeks stubbornly put from them the only chance of safety, a sincere union with the Latin church, and Gennadius, either from infatuation or dishonesty, encouraged the suicidal movement. Gibbon has described how the multitudes, scandalized at the dress and ritual acts of the Latin priest officiating in St. Sophia's in testimony of the union, rushed from the dome to the cell of Gennadius, and found outside his door a speaking tablet confirming them in their temper of resistance. Six months from that time Constantinople was in the hands of the Turks. Mohammed II., rightly judging that he owed much to Gennadius, caused him to be sought out after the sack of the city, and presented him for the choice of the clergy and the people as patriarch. He was elected, but in despair at the condition of the church, he resigned the see at the end of five years, and retired into a monastery near Sora. The time of his death is unknown. Fabricius enumerates more than a hundred of his writings, most of which have never been printed. The most important is "An explanation of the Christian faith," delivered before the Turkish emperor.—T. A.  GENNARO,, born at Naples in 1701; died in 1761. A lawyer of great learning in all the departments of Roman and mediæval jurisprudence, he distinguished himself both as a magistrate and a writer. He co-operated in the compilation of the Caroline code, at the time of the Neapolitan reforms under Charles of Bourbon, and wrote several works on legal subjects, the most important of which is "Respublica Jurisconsultorum," Naples, 1731; in which, under the form of a vision, he passes in review the vicissitudes of jurisprudence, from the time of Sextus Papirius to that of Accursio and Bartolo, distributing praise and blame to all the great actors in the history of law, according to their respective deserts. Though fanciful in form and therefore unsuited to the taste of our days, the work is full of learning, and produced a great effect upon the contemporaries of the author.—A. S., O.  GENOELS, a Flemish landscape painter and engraver, was born at Antwerp in 1640. While quite young he was a pupil of Jacob Backerell; but he went to Paris in 1659, and there painted landscape backgrounds to Le Brun's Battles of Alexander the Great, and to some of the pictures of De Seve, and others. In 1665 he was elected a member of the Academy of Paris; but he returned to his native city a few years later, and in 1672 was admitted into the Antwerp Guild of Painters. In 1674 he went to Rome, where he stayed eight years, when he returned to Antwerp, and remained there till his death in 1723. Genoels is a clear and bright colourist, and has a light and firm touch. His landscapes are, however, seldom met with in the public galleries. His fame is mainly due to his etchings of landscapes with groups of figures and cattle. These are executed with masterly breadth, facility, and spirit, and are highly prized. The British museum contains many choice examples.—J. T—e.  GENOUDE,, born in 1792 at Montélimart; died in 1849 in the Isles de Hyères. He was educated at Grenoble, but an introduction to M. de Fontanes led him to go to Paris, where he was given an appointment as teacher in a school, to save him from the conscription. He passed through the usual grades of scepticism and infidelity, but Rousseau, he says, converted him from Voltaire, and Chateaubriand confirmed the faith which had been taught him by Rousseau. He published translations from the Bible; a note on the narrative of Nebuchadnezzar changed into a beast was supposed to allude to Napoleon I., and delayed the publication of the work. Journalism was Genoude's chief occupation, but he did not succeed in pleasing any party. He made several unsuccessful attempts to be elected to the chamber of deputies. He at last succeeded in getting in, but failed to attract any attention. he has left several works, chiefly historical and political. He published an edition of Malebranche, and portions of the works of Fenelon and of Bossuet.—J. A., D.  GENOVESI,, an Italian philosopher and economist, remarkable for the originality and independence of his opinions at a time when scholastic tradition and authority were yet powerful. He was born in 1712 at Castiglione, near Salerno, and distinguished himself in early youth by his proficiency in literary pursuits. He studied theology and took orders in 1736, devoting his leisure to metaphysical speculations. His practical and inquisitive turn of mind led him to apply analysis and criticism to the received scholastic notions, and to substitute the Baconian system for the a priori of the old routine. His lectures on metaphysics and his treatise "Elementorum artis logico-criticæ," highly increased his reputation, but also exposed him to priestly persecution, from the effects of which, however, he was sheltered by the patronage of Galliani, archbishop of Tarento. When, in 1754, a professorship of commerce and political economy—the first in Italy—was instituted at Naples, Genovesi was appointed to it, and he availed himself of his position to spread in his native country the true principles of that science, in opposition to the errors and prejudices everywhere prevalent. His "Lezioni di Commercio e di Economia civile" were the result of his labours in that branch of social science, and they may be read even now with interest and satisfaction. Genovesi wrote also "Lezioni di Logica pei Giovanetti," "Meditazioni filosofiche," and the "Diceosina," or science of the rights and duties of man. He died in 1769, after a long and painful illness.—A. S., O.  GENSERIC, or, as his name is sometimes spelled, , the successor of Gonderic his brother, as king of the Vandals in Spain, was born at Seville in the year 406. When he came to the throne, the Vandals had just received an invitation from Boniface, governor of Africa, to come over and aid him in his revolt from Rome. Genseric joyfully complied with this request, especially as he and his countrymen were promised, as a reward, a settlement in the fertile plains of Mauritania. No sooner had the Vandals landed, than they were joined by the Donatist party, which had been fiercely persecuted by the catholics. Numbers of Moors, too, seized the opportunity of avenging themselves on the Roman power, and joined Genseric. Boniface saw his mistake, and discovered, when it was too late, that he had been seduced from his allegiance by the fraud and machinations of his personal enemies. He made haste to retrieve his error, but the Vandals, after ravaging the open country, defeated in a pitched battle the united forces of the eastern and western empires, and finally took Carthage in 439. After the soldiers had plundered the town, and had been allowed to satiate themselves, Genseric showed that he was able to govern as well as to command. He severely threatened the disgusting vices at that time so prevalent amongst the Carthaginians, regularly parcelled out the lands, and introduced such a severe code of laws and such habits of obedience, that we can hardly regret his overthrow of a power which was rotten to its very core. In the year 455 Maximus was emperor at Rome. He had compelled the Empress Eudoxia, the widow of Valentinian, to marry him against her will, for Maximus was not unjustly suspected of having caused Valentinian's death. In her agony and distress she applied to Genseric for redress. He immediately set sail with a large army, landed at Ostia, and entered Rome, which for fourteen days and nights was at the conqueror's mercy. Everything which could be carried off, the statues of the gods, the holy instruments of Jewish worship, which had been brought from Jerusalem, were indiscriminately transported to Carthage, together with many thousands of the Roman youth of both sexes; the only bright spot in this history of blood and sacrilege being the charity of Deogratias, the noble bishop of Carthage, whose tender care for the captives, and whose generous self-denial, restore our belief in human nature in this dark time. Two attempts were afterwards made to overthrow Genseric, both of which were unsuccessful. In 457 the Emperor Majorean assembled a large fleet at Carthagena, for the purpose of invading Africa; but he was surprised in the night, and nearly all his ships were taken or burnt. In 468 another expedition 