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The places. Rivalry occurs among familiar companions. (p. 102; DJR-041-16.) A woman quarrels with a female friend. (p. 169–170; DJR-056-10.)
In this edition. “amongst Gossips” → “among familiar companions” (DJR-041-16); “one of her Gossips” → “one of her female friends” (DJR-056-10). Companions and female friends preserve the social sense. The public reproach is narrated separately rather than built into the meaning of gossip.
See also. Conversation; Familiar; Jealousy.
Grace
The word. Grace in the religious discussion concerns God’s mercy and help in salvation. Burton distinguishes its presence from a person’s immediate feeling of it, and contrasts it with reliance on unaided natural powers.
In Burton. The consolation argues that the longing to repent may be accepted by God even when the sufferer feels deficient. Burton then calls grief over the lack of grace itself grace. Later, he surveys disputed accounts of universal grace and attacks a position he attributes to the author called Caelius. These passages combine pastoral reassurance with contested theological description.
The places. A lack of felt signs is answered with patience. (p. 709; DJR-167-05.) The desire to repent is distinguished from repentance in its nature. (p. 710; DJR-167-09.) Grief over a lack of grace is itself called grace. (p. 710; DJR-167-13.) Universal grace appears in a survey of disputed teachings. (p. 715; DJR-168-02.) Unaided natural powers are contrasted with grace. (p. 715; DJR-168-09.)
In this edition. “Gods Grace” → “God’s grace” (DJR-167-09); “to feel in our selves the want of grace” → “to feel the lack of grace within ourselves” (DJR-167-13); “grace is common to all that will beleeve” → “grace is available to all who will believe” (DJR-168-02); “ex puris naturalibus” → “by their unaided natural powers” (DJR-168-09). Grace is retained. The distinction between repentance in its nature and in God’s acceptance remains explicit; removing it would turn a qualified reassurance into a simple identity.
See also. Despair.
Green sickness
The word. Green sickness is the historical diagnosis also called chlorosis. Burton associates it here with young women who grow weak and thin. The name belongs to the older account of nourishment and blood-making, and is retained as a historical term.
In Burton. In the account of love’s bodily effects, the liver is said to fail to turn food into blood because the spirits are distracted. Burton sets green sickness in young women beside cachexia, a poor bodily condition, in men. His garden plants withering for lack of rain make the supposed failure of nourishment visible.
The places. Green sickness follows the account of wasting and insufficient nourishment. (p. 503; DJR-126-30.)
In this edition. “green sickness” → “green sickness” (DJR-126-30). The retained name is explained by the local note. Cachexia and poor bodily condition preserve the accompanying comparison without collapsing the two historical labels.
See also. Matrix and mother; Humoral qualities; Heroical love.
Habit and disposition
Source forms: habit; in disposition; disposition; ill habit; habit of Melancholy; habitual melancholy; habituated; intellectual habits
The word. Habit can mean an established condition, a bodily constitution, an acquired intellectual capacity, or outward dress and appearance. Disposition commonly names a less settled tendency or state. Habitual and habituated describe the establishment of a condition, rather than merely frequent behaviour.
In Burton. The distinction between disposition and habit helps Burton move from general folly to melancholy as an illness. Repeated disturbances can become settled, and an established illness can be difficult to cure. Yet the same noun also names the guise of someone hiding himself, a dead wife’s supposed appearance and a lover’s clothing. Intellectual habits belong to the philosophical account of capacities; the monk’s habit may include both clothing and manner of life.
The places. Passing disposition and settled habit are followed by habit as a disguise. (p. 39; DJR-011-19.) The argument turns away from merely being disposed to melancholy. (p. 76; DJR-019-15.) The disease classification distinguishes habit from disposition. (p. 7; DJR-022-10.) Excessive purging produces a bad bodily condition. (p. 81; DJR-036-26.) Repeated disturbances become an established disposition. (p. 92; DJR-038-41.) A disposition advances to a settled condition. (p. 104; DJR-041-30.) Loss is said to cause lasting melancholy. (p. 164; DJR-054-37.) Established illness is discussed in the prognosis. (p. 213; DJR-065-09.) Habit names the body’s condition in a definition of disease. (p. 6; DJR-022-02.) Habit is the dead wife’s apparent form. (p. 438; DJR-114-01.) Habit belongs to the catalogue of a lover’s appearance. (p. 522–523; DJR-129-82.) A monk’s habit and way of life are changed. (p. 705; DJR-166-11.) Intellectual habits occur in the account of understanding. (p. 28–29; DJR-026-31.)
In this edition. “one in disposition, another in habit” → “a passing disposition, in another an established condition” (DJR-011-19); “an unknown habit” → “an unfamiliar guise” (DJR-011-19); “in disposition” → “merely disposed that way” (DJR-019-15); “in Habit or in Disposition” → “established as a habit or present as a disposition” (DJR-022-10); “an ill habit” → “a bad bodily condition” (DJR-036-26); “an habit of Melancholy” → “an established disposition to melancholy” (DJR-038-41); “an habit” → “a settled condition” (DJR-041-30); “habitual melancholy” → “settled melancholy” (DJR-054-37); “if once it be habituated” → “once it has become established” (DJR-065-09); “an ill habit of the body” → “an unhealthy condition of the body” (DJR-022-02); “in her habit” → “in her form” (DJR-114-01); “habit, gesture” → “dress and gesture” (DJR-129-82); “altering his habit” → “changing his habit” (DJR-166-11); “intellectual habits” → “intellectual habits” (DJR-026-31). Context determines whether the modern text uses condition, disposition, guise, form or dress, or retains habit with explanation. Established disposition in the repeated-disturbance passage has the force of a settled state; disposition alone does not carry one fixed meaning throughout the edition.
See also. Melancholy; Counterfeit; Tires and weeds.
Happily
The word. Happily can mean perhaps or by good fortune. Here it introduces a possible explanation of relief, rather than describing a cheerful manner of giving advice.
In Burton. Burton describes distress relieved by telling a trusted friend. The friend’s counsel, wisdom or helpful intervention may accomplish what the sufferer cannot do alone. Happily qualifies the means of relief in this account.
The places. A friend’s counsel is proposed as the means of relief. (p. 293; DJR-083-33.)
In this edition. “by his counsel happily” → “perhaps through his counsel” (DJR-083-33). Perhaps makes the qualifying force explicit and avoids suggesting that the friend is merely speaking cheerfully.
See also. Still.
Happiness and fortune
Source forms: happinesse; halcyonian times
The word. Happiness may include good fortune or favourable circumstances as well as contentment. Halcyonian times are calm, secure times: an image of conditions in which a person might feel safe and satisfied.
In Burton. Hippocrates admires the freedom that allows Democritus to pursue his inquiry, contrasting it with his own household obligations. In the later account of discontent, Burton denies that any settled period of security satisfies us: what we eagerly seek may weary us once obtained.