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The places. Hippocrates admires Democritus’s favourable circumstances and leisure. (p. 24; DJR-008-11.) Halcyonian times figure an elusive security and contentment. (p. 107; DJR-042-19.)
In this edition. “happinesse and leasure” → “good fortune and leisure” (DJR-008-11); “Halcyonian times” → “halcyon days” (DJR-042-19). Good fortune emphasizes the circumstances that make inquiry possible. Halcyon days retains the familiar image, while the following clause states its sense.
See also. Constancy; Hope; Mediocrity.
Heart and cordolium
The word. Cordolium is literally heart-pain or heartache. In this passage it names grief that ordinary comforts cannot remove, rather than supplying an anatomical diagnosis.
In Burton. Menedemus’s servants attend to his clothes, bed and supper, but these acts cannot reach his distress over his absent son. The list of practical comforts makes the persistence of the heartache more forceful.
The places. The father’s grief survives his servants’ efforts to comfort him. (p. 184; DJR-059-08.)
In this edition. “Cordolium” → “heartache” (DJR-059-08). Heartache preserves both the bodily image and the emotional sense. The surrounding lost his son means that the son has gone away; it does not report his death.
See also. Sorrow.
Helleborism
The word. Helleborism here means treatment with hellebore. The Latin Helleborismum occurs in a marginal remedy, naming treatment rather than a separate disease.
In Burton. Burton closes this part of the discussion of young women’s illnesses by directing readers to medical authorities on diet, bloodletting and other remedies. The margin singles out enemas and Mattioli’s treatment with hellebore for praise. Keeping the margin distinct from the body prevents its term from becoming an extra diagnosis in the catalogue.
The places. The treatment survey carries a marginal reference to hellebore. (p. 203–204; DJR-063-06.)
In this edition. “Helleborismum” → “treatment with hellebore” (DJR-063:B03; margin). The equivalent comes from the translated marginal note. Helleborism is the article heading; the book’s note explains the treatment directly.
See also. Purging; Calenture and ague.
Herbal
The word. An herbal is a book describing plants and their properties. A well-cut herbal is well engraved; the adjective concerns the making of its illustrations, not the cutting of herbs.
In Burton. Burton includes illustrated plant books among the pleasures of study and looking. His list culminates in Besler’s large herbal, praised for natural colours and plants depicted at their own size. The book serves as an example of absorbing visual recreation.
The places. Illustrated herbals provide pleasure through accurate-looking plant images. (p. 280; DJR-081-06.)
In this edition. “a well cut Herbal” → “a well-engraved herbal” (DJR-081-06). Well-engraved clarifies the workmanship. Herbal remains the book’s historical genre, explained here and in the local note.
See also. Art; Pine apple.
Heroical love
Source forms: Knight melancholy; heroical; Ilishi; Elishi
The word. Heroical love is a historical category of erotic love associated with melancholy. The name does not by itself praise courage or nobility. Knight’s melancholy belongs to the same vocabulary, while Ilishi and Elishi are printed forms in Burton’s citations of Avicenna.
In Burton. Burton’s early classification reserves love melancholy for the Third Partition. Its synopsis places heroic melancholy before marriage and jealousy after it. The detailed discussion then questions the honourable title, preferring burning lust, and describes sustained preoccupation with the beloved. A later treatment passage uses the variant Elishi for the same general subject.
The places. Knight’s melancholy is reserved for the Third Partition. (p. 35–36; DJR-027-52.) The synopsis distinguishes heroic melancholy from jealousy. (unnumbered [403]; DJR-107-06.) Burton challenges the honourable name. (p. 442; DJR-115-01.) The Avicennian definition describes persistent preoccupation. (p. 446; DJR-115-49.) Elishi appears in a treatment citation. (p. 554; DJR-135-55.) The section heading identifies love as a cause of melancholy. (p. 433; DJR-113-01.)
In this edition. “Knight melancholy” → “knight’s melancholy” (DJR-027-52); “Heroical” → “heroic” (DJR-107-06); “Heroicall Love” → “heroic love” (DJR-115-01); “Ilishi” → “Ilishi” (DJR-115-49); “Elishi” → “Elishi” (DJR-135-55); “Heroicall love causing Melancholy” → “Love melancholy” (DJR-113-01). The heading makes the subject explicit as love melancholy; the prose retains heroic where Burton’s argument turns on the name. The two Avicennian spellings remain distinct.
See also. Melancholy; Green sickness; Love.
Homely
The word. Homely describes plain or shabby appearance in these examples, especially clothing. It does not mean comfortable and welcoming, and need not be a judgment of someone’s natural features.
In Burton. Burton’s account of poverty shows learning and merit overlooked because people are poorly dressed. The stories of Philopoemen, Terence and Dante turn outward appearance into an obstacle to recognition and hospitality.
The places. Plain clothing causes people of merit to be treated dismissively. (p. 161; DJR-053-49.)
In this edition. “homely attired” → “plainly dressed” (DJR-053-49); “homely outside” → “shabby appearance” (DJR-053-49). The translations locate the judgment in dress and presentation, preserving the social point of the examples.
See also. Tires and weeds; Fulsome.
Honest
Source forms: honest; honest mirth; honesty
The word. Honest can mean morally honourable or wholesome; honesty can name honour or moral worth. Truthfulness is therefore only one possible part of its wider ethical sense.
In Burton. The rational will seeks what is honourable, whereas sensitive appetite seeks pleasure. Honest mirth is merriment that can be praised as wholesome. In the discussion of appearance, honesty is contrasted with beauty, and wisdom may be hidden by a threadbare coat.
The places. Honest names the object of the rational will. (p. 29; DJR-026-36.) Honest mirth is praised as relief for the mind. (p. 301–302; DJR-085-30.) Honesty and beauty are contrasted. (p. 312; DJR-087-39.)
In this edition. “this honest” → “what is morally honourable” (DJR-026-36); “honest mirth” → “wholesome merriment” (DJR-085-30); “honesty and beauty” → “Honour and beauty” (DJR-087-39). The equivalents distinguish moral worth and acceptable pleasure from the narrower question of telling the truth.
See also. Quean and slut; Generous; Brave; Proper; Favour and feature; Virtue.
Hope
The word. Hope is an emotion directed towards an absent good in Burton’s account of the passions. In the religious discussion, expectation of good must also be distinguished from the assurance a troubled believer fears he lacks.
In Burton. The classification places hope with love, desire and longing when the good object is absent, whereas its presence produces joy. The later sufferer’s objection concerns weak faith and the difficulty of distinguishing assurance from presumption. These are related problems of expectation and confidence, but the second passage is not another definition of hope.