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The places. The silly surgeon is contrasted with the learned physician. (p. 96; DJR-039-29.) Silly describes human weakness and vulnerability. (p. 178; DJR-057-48.) The Plautus verses introduce the targeting of a newly arrived traveller. (p. 499; DJR-125-64.) The immediately following prose calls the travellers silly. (p. 499; DJR-125-65.) The Latin verses describe the shepherd’s neglect and grief. (p. 516; DJR-128-75.) Burton’s following English verse calls the shepherd silly. (p. 516; DJR-128-76.) A sinful silly soul is tormented by thoughts of eternal punishment. (p. 697; DJR-164-25.)
In this edition. “a silly Chyrurgian” → “a simple surgeon” (DJR-039-29); “weak and silly” → “weak and helpless” (DJR-057-48); “silly travellers” → “unsuspecting travellers” (DJR-125-65); “The silly shepherd” → “The poor shepherd” (DJR-128-76); “a sinfull silly soul” → “a poor sinful soul” (DJR-164-25). The renderings distinguish lack of learning, vulnerability, inexperience and pitiableness. The traveller and shepherd examples include the adjoining prose or English verse where silly actually occurs, alongside the selected Latin verse anchors.
See also. Idiot; Clown; Stupid; Dotage.
Simple
The word. Simple can mean unqualified or outright, or unmixed in composition. Neither selected use means merely easy to understand.
In Burton. In the religious controversy, not simple atheists qualifies the assertion that certain ancient writers denied divinity. In the humoral explanation of intellectual gifts, simple melancholy means unmixed black bile, distinguished from the proposed beneficial mixture with other humours.
The places. Simple atheists means atheists without qualification. (p. 689; DJR-162-40.) Simple names the unmixed humour in the discussion of intellectual ability. (p. 207; DJR-064-05.)
In this edition. “not simple Atheists” → “not outright atheists” (DJR-162-40); “not of the simple” → “not the unmixed humour” (DJR-064-05). Outright and unmixed make the logical and material senses distinct. The contextual account does not turn Burton’s religious label or physiological theory into an independent conclusion.
Simples
Source forms: simples; in substance
The word. Simples are single medicinal substances, contrasted with compound preparations. Taking a substance in substance means taking the material itself rather than an extract or other prepared form.
In Burton. The treatment synopsis places alterative simples within pharmaceutical medicine. The related report of hellebore in substance concerns plant material taken directly. The broader synopsis locates pharmaceutical treatment beside dietetic and surgical treatment; it supplies the framework without repeating simples.
The places. Simples are classified as alterative substances in the treatment synopsis. (scan p. 324; DJR-067-13.) In substance describes the form of hellebore in the reported tolerance example. (p. 77; DJR-035-54.) The broader synopsis locates pharmaceutical treatment within medicine. (scan p. 323; DJR-067-04.)
In this edition. “Simples altering melancholy” → “Simple substances that alter melancholy” (DJR-067-13); “Hellebor in substance” → “hellebore in its solid form” (DJR-035-54); “Pharmaceuticall” → “Pharmaceutical treatment” (DJR-067-04). Simple substances explains the noun, while solid form identifies the material in the anecdote. The navigational wording in the synopsis follows the edition’s settled treatment structure.
See also. Physick.
Simulacra
The word. Simulacra are images or likenesses. In the Lucretian setting the word also carries the technical sense of image-films acting on perception.
In Burton. The absent beloved remains present through images and a remembered name. Burton incorporates the verses into his catalogue of persistent remembrance, where the word joins sensory representation to continuing desire.
The places. Images remain at hand when the beloved is absent. (p. 528; DJR-130-48.)
In this edition. “simulachra” → “images” (DJR-130-48). Images is readable in the immediate love context; the note retains the term’s philosophical background. The article heading normalizes the Latin spelling while the source form records simulachra.
See also. Imagination.
Sodomy
Source forms: Sodomy; buggery; Sodomites
The word. Sodomy and buggery are overlapping historical terms for condemned sexual acts. Their range does not correspond neatly to a single modern act or sexual orientation; sodomites is likewise an accusatory label in these passages.
In Burton. Burton places the terms in catalogues combining myth, alleged conduct and broad accusations against peoples. A further catalogue uses sodomites in a Christian polemic against the morality of pagan gods. The labels reveal the structure and hostility of his argument rather than supplying neutral descriptions of identities.
The places. Sodomy appears amid an extended catalogue of alleged conduct and fabulous births. (p. 441; DJR-114-25.) Sodomy and buggery occur together in a list of condemned acts. (p. 450; DJR-116-33.) Sodomites forms part of the attack on the gods’ supposed unworthiness. (p. 666; DJR-158-12.)
In this edition. “peccatum Sodomiæ” → “the sin of sodomy” (DJR-114-25); “sodomy, buggery” → “sodomy, buggery” (DJR-116-33); “incestious Sodomites” → “incestuous sodomites” (DJR-158-12). The historical labels remain visible with their condemnatory force and contextual explanation. Their overlap is not silently replaced by a modern taxonomy.
See also. Quean and slut.
Solitude
Source forms: solitariness; solitudo
The word. Solitude and solitariness mean being alone. Burton distinguishes excessive solitude, which may be forced or voluntary, from forms of solitary contemplation he considers beneficial.
In Burton. The cause chapter makes too much solitude a close companion of idleness and also a symptom. It then explicitly allows profitable meditation and solitude rightly used. The danger therefore depends upon excess, circumstances and use rather than isolation alone.
The places. Excessive solitude is divided into imposed and voluntary kinds. (p. 87; DJR-038-01.) Profitable solitude receives qualified praise. (p. 89; DJR-038-12.)
In this edition. “nimia solitudo” → “excessive solitude” (DJR-038-01); “too much solitariness” → “too much being alone” (DJR-038-01); “kinde of solitariness” → “kind of solitude” (DJR-038-12). The modern text keeps both the warning and the concession. Excessive is essential to the first definition, and used rightly limits the second.
See also. Idleness; Leisure; Anchorite; Mortification; Recreate.
Sorrow
The word. Sorrow is the emotion directed toward a present evil in this classification. Fear, by contrast, concerns an evil still to come.
In Burton. Burton gives sorrow effects on both soul and body: it contracts the heart, torments the soul and obstructs bodily operations. His emotional classification thus also provides a historical physiological explanation for melancholy.
The places. Sorrow concerns present evil and is said to contract the heart. (p. 25; DJR-025-28.)
In this edition. “as sorrow, which contracts the Heart” → “as sorrow does: it contracts the heart” (DJR-025-28); “macerates the Soule” → “torments the soul” (DJR-025-28). Sorrow remains unchanged, while torments clarifies macerates. The temporal distinction from fear and the claimed bodily consequences remain part of the account.
See also. Passion; Heart and cordolium; Tædium vitae; Despair; Macerate; Painful.