The Anatomy of Melancholy

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

Source forms: 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

Source forms: 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.