are present in the skin, and this is particularly the case with the interior of the nose, where indeed, in many instances, the disease first of all shows itself. This organ becomes greatly swollen and inflamed, while from one or both nostrils there exudes a copious discharge of highly offensive purulent or sanguineous matter. The lining membrane of the nostrils is covered with papules similar in character to those on the skin, which form ulcers, and may lead to the destruction of the cartilaginous and bony textures of the nose. The diseased action extends into the throat, mouth and eyes, while the whole face becomes swollen and erysipelatous, and the lymphatic glands under the jaws inflame and suppurate. Not unfrequently the bronchial tubes become affected, and cough attended with expectoration of matter similar to that discharged from the nose is the consequence. The general constitutional symptoms are exceedingly severe, and advance with great rapidity, the patient passing into a state of extreme prostration. In the acute form of the disease recovery rarely if ever occurs, and the case generally terminates fatally in a period varying from two or three days to as many weeks.
A chronic form of glanders and farcy is occasionally met with, in which the symptoms, although essentially the same as those above described, advance much more slowly, and are attended with relatively less urgent constitutional disturbance. Cases of recovery from this form are on record; but in general the disease ultimately proves fatal by exhaustion of the patient, or by a sudden supervention, which is apt to occur, of the acute form. On the other hand, acute glanders is never observed to become chronic.
In the treatment of this malady in human beings reliance is mainly placed on the maintenance of the patient’s strength by strong nourishment and tonic remedies. Cauterization should be resorted to if the point of infection is early known. Abscesses may be opened and antiseptic lotions used. In all cases of the outbreak of glanders it is of the utmost consequence to prevent the spread of the disease by the destruction of affected animals and the cleansing and disinfection of infected localities.
GLANVILL (or Glanvil), JOSEPH (1636–1680); English philosopher, was born at Plymouth in 1636, and was educated at Exeter and Lincoln colleges, Oxford, where he graduated as M.A. in 1658. After the Restoration he was successively rector of Wimbush, Essex, vicar of Frome Selwood, Somersetshire, rector of Streat and Walton. In 1666 he was appointed to the abbey church, Bath; in 1678 he became prebendary of Worcester Cathedral, and acted as chaplain in ordinary to Charles II. from 1672. He died at Bath in November 1680. Glanvill’s first work (a passage in which suggested the theme of Matthew Arnold’s Scholar Gipsy), The Vanity of Dogmatizing, or Confidence in Opinions, manifested in a Discourse of the shortness and uncertainty of our Knowledge, and its Causes, with Reflexions on Peripateticism, and an Apology for Philosophy (1661), is interesting as showing one special direction in which the new method of the Cartesian philosophy might be developed. Pascal had already shown how philosophical scepticism might be employed as a bulwark for faith, and Glanvill follows in the same track. The philosophic endeavour to cognize the whole system of things by referring all events to their causes appears to him to be from the outset doomed to failure. For if we inquire into this causal relation we find that though we know isolated facts, we cannot perceive any such connexion between them as that the one should give rise to the other. In the words of Hume, “they seem conjoined but never connected.” All causes then are but secondary, i.e. merely the occasions on which the one first cause operates. It is singular enough that Glanvill who had not only shown, but even exaggerated, the infirmity of human reason, himself provided an example of its weakness; for, after having combated scientific dogmatism, he not only yielded to vulgar superstitions, but actually endeavoured to accredit them both in his revised edition of the Vanity of Dogmatizing, published as Scepsis scientifica (1665, ed. Rev. John Owen, 1885), and in his Philosophical Considerations concerning the existence of Sorcerers and Sorcery (1666). The latter work appears to have been based on the story of the drum which was alleged to have been heard every night in a house in Wiltshire (Tedworth, belonging to a Mr Mompesson), a story which made much noise in the year 1663, and which is supposed to have furnished Addison with the idea of his comedy the Drummer. At his death Glanvill left a piece entitled Sadducismus Triumphatus (printed in 1681, reprinted with some additions in 1682, German trans. 1701). He had there collected twenty-six relations or stories of the same description as that of the drum, in order to establish, by a series of facts, the opinion which he had expressed in his Philosophical Considerations. Glanvill supported a much more honourable cause when he undertook the defence of the Royal Society of London, under the title of Plus Ultra, or the Progress and Advancement of Science since the time of Aristotle (1668), a work which shows how thoroughly he was imbued with the ideas of the empirical method.
Besides the works already noticed, Glanvill wrote Lux orientalis (1662); Philosophia pia (1671); Essays on Several Important Subjects in Philosophy and Religion (1676); An Essay concerning Preaching; and Sermons. See C. Rémusat, Hist. de la phil. en Angleterre, bk. iii. ch. xi.; W. E. H. Lecky, Rationalism in Europe (1865), i. 120–128; Hallam’s Literature of Europe, iii. 358–362; Tulloch’s Rational Theology, ii. 443-455.
GLANVILL, RANULF DE (sometimes written Glanvil, Glanville) (d. 1190), chief justiciar of England and reputed author of a book on English law, was born at Stratford in Suffolk, but in what year is unknown. There is but little information regarding his early life. He first comes to the front as sheriff of Yorkshire from 1163 to 1170. In 1173 he became sheriff of Lancashire and custodian of the honour of Richmond. In 1174 he was one of the English leaders at the battle of Alnwick, and it was to him that the king of the Scots, William the Lion, surrendered. In 1175 he was reappointed sheriff of Yorkshire, in 1176 he became justice of the king’s court and a justice itinerant in the northern circuit, and in 1180 chief justiciar of England. It was with his assistance that Henry II. completed his judicial reforms, though the principal of them had been carried out before he came into office. He became the king’s right-hand man, and during Henry’s frequent absences was in effect viceroy of England. After the death of Henry in 1189, Glanvill was removed from his office by Richard I., and imprisoned till he had paid a ransom, according to one authority, of £15,000. Shortly after obtaining his freedom he took the cross, and he died at the siege of Acre in 1190. At the instance, it may be, of Henry II., Glanvill wrote or superintended the writing of the Tractatus de legibus et consuetudinibus regni Angliae, which is a practical treatise on the forms of procedure in the king’s court. As the source of our knowledge regarding the earliest form of the curia regis, and for the information it affords regarding ancient customs and laws, it is of great value to the student of English history. It is now generally agreed that the work of Glanvill is of earlier date than the Scottish law book known from its first words as Regiam Majestatem, a work which bears a close resemblance to his.
The treatise of Glanvill was first printed in 1554. An English translation, with notes and introduction by John Beames, was published at London in 1812. A French version is found in various MSS., but has not yet been printed. (See also English Law: History of.)
GLAPTHORNE, HENRY (fl. 1635–1642), English poet and dramatist, wrote in the reign of Charles I. All that is known of him is gathered from his own work. He published Poëms (1639), many of them in praise of an unidentified “Lucinda”; a poem in honour of his friend Thomas Beedome, whose Poems Divine and Humane he edited in 1641; and Whitehall (1642), dedicated to his “noble friend and gossip, Captain Richard Lovelace.” The first volume contains a poem in honour of the duke of York, and Whitehall is a review of the past glories of the English court, containing abundant evidences of the writer’s devotion to the royal cause. Argalus and Parthenia (1639) is a pastoral tragedy founded on an episode in Sidney’s Arcadia; Albertus Wallenstein (1639), his only attempt at historical tragedy, represents Wallenstein as a monster of pride and cruelty. His
