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In Burton. Burton reports the definition of soul as the first act of an organized body capable of life, then develops it in his account of the rational soul. Much later, the distinction between power and act becomes a consolatory analogy: a child has rational capacity before exercising it, as a troubled person may desire repentance before accomplishing it. The shared vocabulary connects different arguments without making them identical.
The places. The Aristotelian definition of soul as first actuality. (p. 19–20; DJR-024-21.) The rational soul includes the powers of the other faculties. (p. 27; DJR-026-22.) Potential and exercise illustrate delayed repentance. (p. 710; DJR-167-08.)
In this edition. “first act” → “first actuality” (DJR-024-21); “first substantial act” → “first substantial actuality” (DJR-026-22); “rational in power, not in act” → “rational in potential, though not in its exercise” (DJR-167-08). The modern text uses “exercise” in the consolatory comparison and “actuality” in the philosophical definitions.
See also. Soul; Inseparable and individual; Intellect.
Admire
The word. Admire can mean to wonder at or find astonishing, without implying approval. Its past tense admired is the attested form here.
In Burton. Burton describes elaborate cookery and reports Adrian VI’s reaction to the accounts of his predecessor Leo X. The surrounding language condemns excessive luxury and expense. Taking admired as appreciative praise would obscure the astonishment that the context supplies.
The places. Adrian is astonished by the accounts of elaborate dishes. (p. 72; DJR-034-46.)
In this edition. “so much admired” → “found so astonishing” (DJR-034-46). The rendering conveys wonder while leaving the passage’s judgment of extravagance explicit.
Adust
Source forms: adust; choler adust; adustion
The word. Adust describes a humour supposedly scorched or burnt by excessive internal heat. Adustion names that process of alteration in historical humoral explanation.
In Burton. The synopsis lists an adust humour among the inward causes of head melancholy. In the discussion of demonic causation, Burton reports a model in which even a supernatural cause operates through altered bodily humour. His later account of symptoms varies their character according to which humour has been scorched. The term therefore concerns a proposed material transformation and its effects.
The places. A scorched humour appears in the causal synopsis. (p. 98; DJR-020-31.) Burnt choler mediates the reported account of demonic causation. (p. 52–53; DJR-031-16.) Different scorched humours supposedly produce different symptoms. (p. 191; DJR-060-15.)
In this edition. “adust” → “scorched” (DJR-020-31); “choler adust” → “burnt choler” (DJR-031-16); “adustion” → “scorched” (DJR-060-15). “Scorched” and “burnt” retain the physical image underlying the theory.
See also. Melancholy.
Adventitious
Source forms: adventious; adventitious
The word. Adventitious means coming from outside or acquired rather than innate. Burton’s shorter form adventious belongs to the same contextual family.
In Burton. At the transition from external to internal causes, the hunter’s circuit of the forest becomes a figure for surveying outward adventious causes. Later, the contrasts applied to the humours include innate and adventitious. The first usage concerns the origin of a cause; the second concerns the acquisition of a bodily condition.
The places. The survey moves from external causes to internal ones. (p. 172; DJR-056-40.) Acquired humours are distinguished from innate ones. (p. 190 [second occurrence]; DJR-060-09.)
In this edition. “outward adventious causes” → “external, adventitious causes” (DJR-056-40); “innate or adventitious” → “innate or acquired” (DJR-060-09). The retained term in the first passage is clarified by “external”; the second passage makes the innate/acquired contrast explicit.
See also. Cause; Artificial.
Affection
The word. Affection can be a bodily condition, a disorder, or a passion or disposition. The object affected and the surrounding classification determine its force.
In Burton. The definition of disease calls it an affection of the body contrary to nature. Erotic melancholy is later placed among the affections of the brain. In religious controversy, corrupt affection becomes the common root assigned to several distinct errors. These uses connect bodily and moral language, but none is adequately explained by the everyday meaning of fondness.
The places. Affection appears in a definition of disease. (p. 6; DJR-022-02.) Erotic melancholy is counted among disorders of the brain. (p. 446; DJR-115-60.) Corrupt passions are made a common root of religious errors. (p. 692; DJR-163-20.)
In this edition. “Affection of the body” → “condition of the body” (DJR-022-02); “affections of the brain” → “disorders of the brain” (DJR-115-60); “corrupt affection” → “corrupt passions” (DJR-163-20). The modern column distinguishes condition, disorder and passion according to the passage.
Affinity and consanguinity
Source forms: affinitie; consanguinitie; affinity; consanguinity
The word. Affinity denotes kinship through marriage; consanguinity denotes relationship by blood. Together they distinguish two kinds of family connection.
In Burton. In the satire on quarrels, neither marriage ties nor blood relationships can restrain resentment when self-interest is touched. In the account of scholarly patronage, the same two connections fail to secure advancement from an unyielding patron. Burton treats family bonds as obligations that people disregard, or claims that patrons resist.
The places. Family ties fail to prevent hostility. (p. 36; DJR-010-24.) A scholar pleads family connection when seeking an appointment. (p. 142 [printed 128]; DJR-049-28.)
In this edition. “affinitie” → “marriage tie” (DJR-010-24); “consanguinitie” → “blood relationship” (DJR-010-24); “affinity, consanguinity” → “kinship by marriage or blood” (DJR-049-28). The paired equivalents preserve the distinction; “affinity” here does not merely mean shared tastes or sympathetic feeling.
See also. Dowry and jointure; Bowels.
Air
Source forms: bad ayr; middle Region; rectification of Aire
The word. Air belongs both to Burton’s account of places and to the environmental conditions considered in treatment. The middle region refers to an older layered account of the atmosphere.
In Burton. A supposedly unhealthy atmosphere helps explain the misfortunes of particular settlements. The digression on mountains invokes the cold middle region to account for snow near hot lowlands. The treatment discussion then makes rectification of air a practical concern, distinguishing the choice of a place from human arrangements that alter its air. Climate, geography and regimen thus meet in this vocabulary.
The places. Unhealthy air is listed among disadvantages of place. (p. 47; DJR-013-05.) The middle region figures in an explanation of mountain cold. (p. 248; DJR-074-06.) Natural and artificial air are distinguished in treatment. (p. 259; DJR-076-20.)
In this edition. “bad ayr” → “unhealthy air” (DJR-013-05); “middle Region” → “middle region of the air” (DJR-074-06); “rectification of Aire” → “improving the air” (DJR-076-20). The expanded wording clarifies what Burton’s regional and corrective terms refer to.
See also. Non naturals; Essence and quintessence; Fulsome.
Alteratives
Source forms: alterative; alteratives
The word. Alteratives are remedies intended to change an unhealthy bodily condition or humoral quality, as distinguished from treatment that expels material by purging.
In Burton. The pharmaceutical synopsis places alterative treatment above a group of simple substances that alter melancholy. Later, while defending the proper use of purges, Burton distinguishes alteratives and cordials and announces his selection from the many medicines recorded by physicians and herbalists. The classification describes an intended kind of operation, not a particular ingredient.