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1651 English Page · Branch 963 of 1495
Causes of Religious Melancholy. From the Devil, Through Miracles, Apparitions…
1651 English
642–643Causes of Religious melancholy. From the Divell by miracles, apparitions, oracles. His instruments or factors, polititians, Priests, Impostors, Hereticks, blind guides. In them simplicity, fear, blinde zeal, ignorance, solitariness, curiosity, pride, vain-glory, presumption, &c. his engins, fasting, solitariness, hope, fear, &c.
WE are taught in holy Scripture, that the Divel rangeth abroad like a roaring Lyon, still seeking whom he may devour: and as in severall shapes, so by several engines and devices he goeth about to seduce us; sometimes he transforms himself into an Angel of light; and is so cunning, that he is able, if it were possible, to deceive the very Elect.
He will be worshipped as God himself, and is so adored by the Heathen, and esteemed. And in imitation of that divine power, as Eusebius observes, to abuse or emulate Gods glory, as Dandinus adds, he will have all homage, sacrifices, oblations, and whatsoever else belongs to the worship of God, to be done likewise unto him, similis erit altissimo, and by this means infatuates the world, deludes, entraps, and destroys many a thousand souls.
Sometimes by dreams, visions (as God to Moses by familiar conference) the divel in several shapes talks with them: in the Indies it is common, and in China nothing so familiar as apparitions, inspirations, oracles, by terrifying them with false prodigies, counterfeit miracles, sending storms, tempests, diseases, plagues, (as of old in Athens there was Apollo, Alexicacus, Apollo λοίμιος pestifer & malorum depulsor) raising wars, seditions by Spectrums, troubling their Consciences, driving them to despair, terrors of mind, intolerable pains; by promises, rewards, benefits, and fair means, he raiseth such an opinion of his Deity and greatness, that they dare not do otherwise then adore him, do as he will have them, they dare not offend him.
And to compel them more to stand in awe of him, he sends and cures diseases, disquiets their spirits (as Cyprian saith) torments and terrifies their souls, to make them adore him: and all his study, all his endeavour is to divert them from true Religion, to superstition: and because he is damned himself, and in an errour, he would have all the world participate of his errours, and be damned with him.
The primum mobile therefore, and first mover of all superstition, is the Devil, that great enemy of mankind, the principal agent, who in a thousand several shapes, after divers fashions, with several engines, illusions, and by several names hath deceived the inhabitants of the earth, in several places and countries, still rejoycing at their fals.
The Anatomy of Melancholy: Causes of Religious Melancholy. From the Devil, Through Miracles, Apparitions…
p. 963Causes of religious melancholy. From the Devil, through miracles, apparitions and oracles. His instruments or agents: politicians, priests, impostors, heretics and blind guides. In them: credulity, fear, blind zeal, ignorance, solitude, curiosity, pride, vanity, presumption and so on. His devices: fasting, solitude, hope, fear and the rest.
We are taught in Holy Scripture that the Devil roams abroad like a roaring lion, always seeking someone to devour. In various shapes, and by various devices and tricks, he goes about enticing us astray. Sometimes he transforms himself into an angel of light; and he is so cunning that he could, if it were possible, deceive even the elect.
He insists on being worshipped as God himself, and the heathen revere and regard him as such. In imitation of that divine power, as Eusebius observes, and to mock or rival God’s glory, as Dandini adds, he demands that all homage, sacrifices, offerings and everything else belonging to God’s worship be offered to him as well: he will be like the Most High. By this means he makes fools of the world, deceiving, ensnaring and destroying many thousands of souls.
Sometimes the Devil speaks to them in various shapes through dreams and visions, as God spoke directly and intimately to Moses. This is common in the Indies, and in China nothing is more familiar than apparitions, inspirations and oracles. He terrifies them with false portents and counterfeit miracles, sends storms, tempests, diseases and plagues—as in ancient Athens there was Apollo the Averter of Evil, Apollo the Pestilential, the plague-bringer and the dispeller of evils—raises wars and rebellions through spectres, troubles their consciences and drives them to despair, mental terrors and unbearable pain. Through promises, rewards, benefits and gentle means he inspires such belief in his divinity and greatness that they dare do nothing but worship him and obey his will: they dare not offend him.
And to compel them to fear him still more, he sends and cures diseases, disturbs their spirits, as Cyprian says, and torments and terrifies their souls to make them worship him. All his attention and effort goes towards turning them from true religion to superstition; and because he is himself damned and in error, he would have the whole world share his errors and be damned with him.
The first moving cause, therefore, the first mover of all superstition, is the Devil, that great enemy of mankind, the chief agent who, in a thousand different shapes and forms, with various devices and illusions and under various names, has deceived the inhabitants of the earth in different places and countries, always rejoicing at their falls.
Socrates
Reading The Anatomy of Melancholy · Causes of Religious Melancholy. From the Devil, Through Miracles, Apparitions…
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Socrates will begin with this book and its sources.About This Reading Edition
Robert Burton’s Anatomy ranges across medicine, philosophy, poetry, religion, and everyday life in its inquiry into melancholy. This complete parallel edition pairs the 1651 English text with a close modern English rendering, preserving the three Partitions, Democritus Junior’s address to the reader, verse, and the historical index.
Historical Text and Translation
The historical text follows the sixth edition, printed at Oxford for Henry Cripps in 1651, using the McGill University Library copy. The supplied edition documents missing printed pages 98–99 supplied from another 1651 copy at the Bavarian State Library. Historical folio labels and their irregularities remain visible; web reader numbers identify reflowed passages and do not claim to reproduce PDF pagination.
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Diotimos Editions prepared the close modern English rendering and editorial matter. All 8,755 original and modern passage pairs remain aligned, with verse breaks, italics, continuations, and linked annotations preserved. Burton’s 6,781 historical notes retain their attribution; 6,895 editorial notes remain distinct. The introduction, Note on the Text, contextual lexicon, indexes, source documentation, and bibliography are included. The engraved frontispiece remains available in the original downloads.
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