The Anatomy of Melancholy

The word. Religion and superstition are evaluative categories in Burton’s argument. His distinction between true and false religion depends on whether the deity and the manner of worship meet his own religious commitments.

In Burton. Burton uses Cicero and Zanchi to define false religion, then applies the distinction polemically. Yet he permits beneficial contemplation and a positive spiritual ecstasy before condemning their abuse. His later category of religious deficiency shows that he can criticize both excessive devotion and insufficient concern for religion.

The places. False religion is defined through false gods or false worship. (p. 638–639; DJR-152-22.) Contemplation and ecstasy receive qualified approval before abuse is condemned. (p. 656; DJR-156-10.) The heading introduces melancholy arising from religious deficiency. (p. 683; DJR-161-28.)

In this edition. “Religion is twofold, true or false” → “religion is of two kinds, true or false” (DJR-152-22); “vain superstition” → “empty superstition” (DJR-152-22); “a divine melancholy” → “a divine melancholy” (DJR-156-10); “Religious Melancholy in defect” → “Religious Melancholy from Deficiency” (DJR-161-28). The modern text retains the distinctions and the author’s polemical judgments. It does not make superstition a neutral synonym for every form of religious practice.

See also. Religious melancholy; Zeal; Enthusiasm; Epicure; Precise; Tables.

Religious melancholy

Source forms: Religious Melancholy

The word. Religious melancholy names Burton’s category of melancholy shaped by religious beliefs, practices, fears or their supposed deficiency. It includes several different conditions rather than a single modern diagnosis.

In Burton. The opening account makes symptoms follow a person’s prior religious inclinations and bodily humour. The later division includes both excessive devotion and deficient religion. In the treatment of despair, Burton distinguishes lasting rejection from temporary loss of hope and expressly allows the latter to afflict devout believers.

The places. Religious inclinations are said to shape the humour’s effects. (p. 632–633; DJR-151-23.) The heading extends the category to religious deficiency. (p. 683; DJR-161-28.) Temporary despair is distinguished from final despair. (p. 694; DJR-163-40.)

In this edition. “precisely given” → “strictly religious” (DJR-151-23); “Religious Melancholy in defect” → “Religious Melancholy from Deficiency” (DJR-161-28); “final and temporal” → “final and temporary” (DJR-163-40). The heading retains religious melancholy; the contextual phrases clarify strict observance, deficiency and duration. Enthusiasm and reprobation remain historical religious categories with their own explanations.

See also. Melancholy; Religion and superstition.

Remedy by diversion

Source forms: alienate his mind

The word. To alienate his mind here means to turn the sufferer’s attention elsewhere. Remedy by diversion is an explanatory heading for that redirection, not Burton’s name for a separate medical school.

In Burton. The recommended response combines counsel, persuasion, removal of distressing circumstances and changes in the person’s way of life. It includes ingenious contrivances and both gentle and harsh means. Diversion works alongside efforts to understand and settle the troubling belief.

The places. Alienating the mind redirects attention and seeks reassurance. (p. 294–295; DJR-084-05.)

In this edition. “to alienate his mind” → “turn his mind elsewhere” (DJR-084-05); “security and satisfaction” → “security and reassurance” (DJR-084-05). Turn his mind elsewhere avoids suggesting social estrangement. Reassurance explains the intended satisfaction, while gentle or harsh preserves the breadth of the historical proposal.

See also. Mirth; Intention and remission.

Salvation

Source forms: salvation; safety