with wash-leather for piano effects. The peal was unique at the
time it was made for the Golden Legend, but a smaller bell of the same
shape, 14 in. thick, with a diameter measuring about 16 in., specially
made for the performance of Liszt’s St Elizabeth, when conducted
by the composer in London, evidently suggested the idea for the
peal. (K. S.)
GLOGAU, a fortified town of Germany, in the Prussian province
of Silesia, 59 m. N.W. from Breslau, on the railway to Frankfort-on-Oder.
Pop. (1905) 23,461. It is built partly on an island
and partly on the left bank of the Oder; and owing to the
fortified enceinte having been pushed farther afield, new quarters
have been opened up. Among its most important buildings
are the cathedral, in the Gothic, and a castle (now used as a
courthouse), in the Renaissance style, two other Roman Catholic
and three Protestant churches, a new town-hall, a synagogue,
a military hospital, two classical schools (Gymnasien) and
several libraries. Owing to its situation on a navigable river
and at the junction of several lines of railway, Glogau carries
on an extensive trade, which is fostered by a variety of local
industries, embracing machinery-building, tobacco, beer, oil,
sugar and vinegar. It has also extensive lithographic works,
and its wool market is celebrated.
In the beginning of the 11th century Glogau, even then a populous and fortified town, was able to withstand a regular siege by the emperor Henry V.; but in 1157 the duke of Silesia, finding he could not hold out against Frederick Barbarossa, set it on fire. In 1252 the town, which had been raised from its ashes by Henry I., the Bearded, became the capital of a principality of Glogau, and in 1482 town and district were united to the Bohemian crown. In the course of the Thirty Years’ War Glogau suffered greatly. The inhabitants, who had become Protestants soon after the Reformation, were dragooned into conformity by Wallenstein’s soldiery; and the Jesuits received permission to build themselves a church and a college. Captured by the Protestants in 1632, and recovered by the Imperialists in 1633, the town was again captured by the Swedes in 1642, and continued in Protestant hands till the peace of Westphalia in 1648, when the emperor recovered it. In 1741 the Prussians took the place by storm, and during the Seven Years’ War it formed an important centre of operations for the Prussian forces. After the battle of Jena (1806) it fell into the hands of the French; and was gallantly held by Laplane, against the Russian and Prussian besiegers, after the battle of Katzbach in August 1813 until the 17th of the following April.
See Minsberg, Geschichte der Stadt und Festung Glogau’s (2 vols., Glogau, 1853); and H. von Below, Zur Geschichte des Jahres 1806. Glogau’s Belagerung und Verteidigung (Berlin, 1893).
GLORIOSA, in botany, a small genus of plants belonging to
the natural order Liliaceae, native of tropical Asia and Africa.
They are bulbous plants, the slender stems of which support
themselves by tendril-like prolongations of the tips of some
of the narrow generally lanceolate leaves. The flowers, which
are borne in the leaf-axils at the ends of the stem, are very
handsome, the six, generally narrow, petals are bent back and
stand erect, and are a rich orange yellow or red in colour; the
six stamens project more or less horizontally from the place
of insertion of the petals. They are generally grown in cultivation
as stove-plants.
GLORY (through the O. Fr. glorie, modern gloire, from Lat.
gloria, cognate with Gr. κλεός, κλύειν), a synonym for fame,
renown, honour, and thus used of anything which reflects honour
and renown on its possessor. In the phrase “glory of God”
the word implies both the honour due to the Creator, and His
majesty and effulgence. In liturgies of the Christian Church
are the Gloria Patri, the doxology beginning “Glory be to the
Father,” the response Gloria tibi, Domine, “Glory be to Thee,
O Lord,” sung or said after the giving out of the Gospel for
the day, and the Gloria in excelsis, “Glory be to God on
high,” sung during the Mass and Communion service. A
“glory” is the term often used as synonymous with halo,
nimbus or aureola (q.v.) for the ring of light encircling the
head or figure in a pictorial or other representation of sacred
persons.
GLOSS, GLOSSARY, &c. The Greek word γλῶσσα (whence
our “gloss”), meaning originally a tongue, then a language or
dialect, gradually came to denote any obsolete, foreign, provincial,
technical or otherwise peculiar word or use of a word (see Arist.
Rhet. iii. 3. 2). The making of collections and explanations[1] of
such γλῶσσαι was at a comparatively early date a well-recognized
form of literary activity. Even in the 5th century B.C., among
the many writings of Abdera was included a treatise entitled
Περὶ Ὁμήρου ἤ ὀρθοεπείης καὶ γλωσσέων. It was not, however,
until the Alexandrian period that the γλωσσογράφοι, glossographers
(writers of glosses), or glossators, became numerous.
Of many of these perhaps even the names have perished; but
Athenaeus the grammarian alone (c. A.D. 250) alludes to no
fewer than thirty-five. Among the earliest was Philetas of Cos
(d. c. 290 B.C.), the elegiac poet, to whom Aristarchus dedicated
the treatise Πρὸς Φιλπτᾶν; he was the compiler of a lexicographical
work, arranged probably according to subjects, and
entitled Ἅτακτα or Γλγῶσσαι (sometimes Ἅτακτοι γλῶσσαι).
Next came his disciple Zenodotus of Ephesus (c. 280 B.C.), one of
the earliest of the Homeric critics and the compiler of
Γλῶσσαι Ὁμηρικαί; Zenodotus in turn was succeeded by his greater pupil
Aristophanes of Byzantium (c. 200 B.C.), whose great compilation
Περὶ λέξεων (still partially preserved in that of Pollux), is known
to have included Ἀττικαὶ λέξεις, Λακωνικαὶ γλῶσσαι, and the
like. From the school of Aristophanes issued more than one
glossographer of name,—Diodorus, Artemidorus (Γλῶσσαι, and
a collection of λέξεις ὀψαρτυτικαί), Nicander of Colophon
(Γλῶσσαι, of which some twenty-six fragments still survive),
and Aristarchus (c. 210 B.C.), the famous critic, whose numerous
labours included an arrangement of the Homeric vocabulary
(λέξεις) in the order of the books. Contemporary with the
last named was Crates of Mallus, who, besides making some
new contributions to Greek lexicography and dialectology,
was the first to create at Rome a taste for similar investigations
in connexion with the Latin idioms. From his school proceeded
Zenodotus of Mallus, the compiler of Ἐθνικαὶ λέξεις or γλῶσσαι,
a work said to have been designed chiefly to support the views
of the school of Pergamum as to the allegorical interpretation of
Homer.[2] Of later date were Didymus (Chalcenterus, c. 50 B.C.),
who made collections of λέξεις τραγωδουμέναι κωμικαί, &c.; Apollonius
Sophista (c. 20 B.C.), whose Homeric Lexicon has come
down to modern times; and Neoptolemus, known distinctively as
ὁ γλωσσογράφος. In the beginning of the 1st century of the
Christian era Apion, a grammarian and rhetorician at Rome
during the reigns of Tiberius and Claudius, followed up the labours
of Aristarchus and other predecessors with Γλῶσσαι Ὁμηρικαί,
and a treatise Περὶ τῆς Ῥωμαΐκῆς διαλέκτου; Heliodorus or
Herodorus was another almost contemporary glossographer;
Erotian also, during the reign of Nero, prepared a special glossary
for the writings of Hippocrates, still preserved. To this period
also Pamphilus, the author of the Λειμών, from which Diogenian
and Julius Vestinus afterwards drew so largely, most probably
belonged. In the following century one of the most prominent
workers in this department of literature was Aelius Herodianus,
whose treatise Περὶ μονήρους λέξεως has been edited in modern
times, and whose Ἐπιμερισμοί we still possess in an abridgment;
also Pollux, Diogenian (Λέξις παντοδαπή), Julius Vestinus
(Ἐπιτομὴ τῶν Παμφίλου γλωσσῶν) and especially Phrynichus,
who flourished towards the close of the 2nd century, and whose
Eclogae nominum et verborum Atticorum has frequently been
edited. To the 4th century belongs Ammonius of Alexandria
(c. 389), who wrote Περὶ ὁμοίων καὶ διαφόρων λέξεων, a dictionary
of words used in senses different from those in which they had
- ↑ The history of the literary gloss in its proper sense has given rise to the common English use of the word to mean an interpretation, especially in a disingenuous, sinister or false way; the form “gloze,” more particularly associated with explaining away, palliating or talking speciously, is simply an alternative spelling. The word has thus to some extent influenced, or been influenced by, the meaning of the etymologically different “gloss” = lustrous surface (from the same root as “glass”; cf. “glow”), in its extended sense of “outward fair seeming.”
- ↑ See Matthaei, Glossaria Graeca (Moscow, 1774/5).
