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The places. David knows the vileness of his deed. (p. 30; DJR-026-49.) A foul deed can bring public disgrace. (p. 99 [supplied]; DJR-040-30.) A shameful act does not justify cruel reproach. (p. 151; DJR-051-49.) Fact names a deed discussed by religious authorities. (p. 216–217; DJR-066-08.)
In this edition. “filthiness of his fact” → “vileness of his deed” (DJR-026-49); “some foul fact” → “some foul deed” (DJR-040-30); “committed a foule fact” → “committed a shameful act” (DJR-051-49); “the same fact” → “the same deed” (DJR-066-08). Deed and act preserve the reference to something done. The adjectives, speakers and reported judgments retain their separate roles.
See also. Action; Censure; Tax; Bewray; Absolve.
Faculty
Source forms: faculty; Æstimative; Cogitative
The word. A faculty is a power or capacity of the soul or mind. Estimative and cogitative name powers of estimation or thought which Burton groups here under imagination. Faculty does not refer to a university teaching body in these passages.
In Burton. Imagination receives and examines forms communicated by common sense, recalls them, and makes others of its own. The religious discussion later describes an impaired imagination alongside otherwise coherent thought. In both places imagination is a particular capacity within historical psychology, broader than the modern association with creativity.
The places. Imagination is described as an internal faculty. (p. 23; DJR-025-18.) An impaired imagination is distinguished from other coherent thought. (p. 677; DJR-160-27.)
In this edition. “Æstimative, or Cogitative” → “the estimative or cogitative faculty” (DJR-025-18); “this faculty is free” → “this faculty is free” (DJR-025-18); “læsam habent imaginationem” → “their imagination is impaired” (DJR-160-27). Faculty is retained as a useful technical term and supplied in the first phrase to identify what the adjectives name. The later rendering preserves the claim of a particular impairment.
See also. Animal faculties; Common sense; Intellect; Memory and recollection; Will and nill; Reason.
Faith and assurance
The word. Faith occurs both among kinds of understanding and in the religious discussion of belief and salvation. Assurance is confidence in one’s spiritual state; security has that sense in the sufferer’s question about distinguishing it from presumption.
In Burton. The philosophical list places faith among lasting intellectual dispositions. The later dialogue asks how a person can trust while feeling no signs of grace. Burton answers feared rejection with patience and hope, while the sufferer objects that weak faith may conceal unfounded confidence. The voices must remain distinct for the argument to be intelligible.
The places. Faith appears among kinds of understanding. (p. 28; DJR-026-30.) Burton counsels patience despite a lack of felt signs. (p. 709; DJR-167-05.) The sufferer questions the difference between assurance and presumption. (p. 714; DJR-167-54.)
In this edition. “Faith” → “faith” (DJR-026-30); “despair not, or think thou art a Reprobate” → “Do not despair or think yourself rejected by God” (DJR-167-05); “discern my security from carnall presumption” → “distinguish my assurance from fleshly presumption” (DJR-167-54). Faith remains in both contexts. Assurance gives security its local favourable sense; the objection and the pastoral reply keep their separate speakers.
See also. Despair; Carnal presumption; Secure; Election and reprobation; Hope; Conscience.
Familiar
The word. Familiars here are close friends or associates. The noun identifies people on intimate or habitual terms with someone, rather than spirits or merely things that are well known.
In Burton. Burton tells of a friend who attempted to treat himself with hellebore after finding a recipe in a book. The accidental visit of his familiars prevents the dangerous experiment from proceeding as it otherwise might. Their role is social and practical within the anecdote.
The places. A patient’s familiars happen to visit him. (p. 230; DJR-069-41.)
In this edition. “some of his familiars” → “some of his close friends” (DJR-069-41). Close friends conveys the relationship without bringing in the supernatural sense that the same word can have elsewhere.
Fascination
Source forms: fascinate; fascinations
The word. Fascination is bewitchment, especially an influence thought to operate through the eyes. To fascinate in this setting is to cast such a spell, rather than merely to attract someone’s interest.
In Burton. Burton asks why children are supposedly bewitched and reports an explanation in terms of one person’s imagination altering another’s spirits. In the discussion of sleep, a quoted account attributes sleeplessness to fascination. The explanation of the vocabulary must keep the supposed cause attached to the people and authorities who assert it.
The places. Fascination is explained through the supposed action of imagination. (p. 96; DJR-039-31.) Bewitchment is offered as an explanation of sleeplessness. (p. 287; DJR-082-30.)
In this edition. “fascinate and bewitch children” → “cast the evil eye on children and bewitch them” (DJR-039-31); “witches and fascinations” → “witches and enchantments” (DJR-082-30). Cast the evil eye gives the particular ocular sense; enchantments conveys the broader supposed magical action in the sleep passage.
See also. Philter; Lodestone and adamant; Occult; Characters; Ligation and ligature; Catoptrics and perspectives.
Favour and feature
Source forms: feature; favour; out of favour
The word. Favour can mean appearance or looks. Feature can mean bodily form or beauty of form, rather than one facial characteristic. The phrases require attention to whether Burton describes a person’s looks, social standing or loss of beauty.
In Burton. The attendants in the antiquarian story possess excellent feature and sweet voices. The love discussion praises comeliness of person. Charlemagne’s legendary beloved has mean favour and condition: ordinary looks and humble standing. In the rhetoric against beauty’s permanence, growing out of favour means losing beauty, not falling from someone’s patronage.
The places. Excellent feature describes the attendants’ beauty. (p. 304; DJR-086-14.) Comeliness of person is an object of love. (p. 453; DJR-117-15.) Favour and condition distinguish appearance from rank. (p. 501; DJR-126-08.) Out of favour describes the loss of beauty. (p. 561; DJR-137-42.)
In this edition. “most excellent feature” → “exceptional beauty” (DJR-086-14); “comeliness of person” → “good looks” (DJR-117-15); “mean favour and condition” → “ordinary looks and humble standing” (DJR-126-08); “wax out of favour” → “lose so much of her beauty” (DJR-137-42). The translations specify appearance and keep it separate from social position. Burton’s harsh rhetoric about ageing remains attributed to his argument.
See also. Honest.
Fear
The word. Fear is an affection directed towards an anticipated evil. In the selected classification, the temporal distinction separates it from sorrow, which concerns an evil already present.
In Burton. Burton organizes emotions by their objects and by whether those objects are present or absent. Good objects produce joy or longing; bad objects produce sorrow or fear. The same passage describes emotion as bodily action through the heart and the condition of the body, so the classification joins psychological and physiological explanation.