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Robert Burton

The Anatomy of Melancholy

1651 English with a close modern English rendering

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Causes of Religious Melancholy. From the Devil, Through Miracles, Apparitions…

1651 English

643–644

All the world over before Christs time, he freely domineered, and held the souls of men in most slavish subjection, saith Eusebius, in divers forms, ceremonies, and sacrifices, till Christs coming, as if those divels of the Ayre had shared the earth amongst them, which the Platonists held for Gods, (Ludus deorum sumus) and were our governours and keepers.

In several places, they had several rites, orders, names, of which read Wierus de præstigiis dæmonum lib.1. cap.5. Strozius, Cicogna, and others; Adonided amongst the Syrians, Adramelech amongst the Capernaites, Asiniæ amongst the Emathites, Astartes with the Sydonians, Asteroth with the Palestines, Dagon with the Philistines; Tartary with the Hanæi; Melchonis amongst the Ammonites: Beli the Babylonian, Beelzebub, and Baal with the Samaritans and Moabites, Apis, Isis and Osiris amongst the Ægyptians: Apollo Pythius at Delphos, Colophon, Ancyra, Cuma, Erythra: Jupiter in Crete, Venus at Cyprus, Juno at Carthage, Æsculapius at Epidaurus, Diana at Ephesus, Pallas at Athens, &c.

And even in these our days, both in the East and West Indies, in Tartary, China, Japan, &c. what strange Idols, in what prodigious forms, with what absurd ceremonies are they adored! What strange Sacraments, like ours of Baptism and the Lords Supper, what goodly Temples, Priests, sacrifices they had in America when the Spaniards first landed there, let Acosta the Jesuite relate lib.5. cap.1,2,3,4, &c. and how the Divel imitated the Ark, and the children of Israels coming out of Egypt: with many such.

For as Lipsius well discourseth out of the † doctrine of the Stoicks, maxime cupiunt adorationem hominum, now and of old, they still and most especially desire to be adored by men. See but what Vertomannus, l.5.c.2. Marcus Polus, Lerius, Benzo, P. Martyr in his Ocean Decades, Acosta, and Mat. Riccius expedit. christ. in Sinas lib.1. relate.

Eusebius wonders how that wise city of Athens, and flourishing kingdoms of Greece should be so besotted; and we in our times, how those witty China’s, so perspicacious in all other things should be so gulled, so tortured with superstition, so blind as to worship stocks and stones. But it is no marvel, when we see all out as great effects amongst Christians themselves: how are those Anabaptists, Arrians, and Papists above the rest, miserably infatuated!

Mars, Jupiter, Apollo, and Æsculapius, have resigned their interest, names and offices to Saint George,

(Maxime bellorum rector, quem nostra juventus Pro Mavorte colit.)———

St. Christopher, and a company of fictitious Saints, Venus to the Lady of Lauretta. And as those old Romans had several distinct gods, for divers offices, persons, places, so have they Saints, as Lavater well observes out of Lactantius, mutato nomine tantum, ’tis the same spirit or Divel that deludes them still.

643–644

The Anatomy of Melancholy: Causes of Religious Melancholy. From the Devil, Through Miracles, Apparitions…

p. 964

Throughout the world before Christ’s time he ruled unchecked and held human souls in the most abject slavery, says Eusebius, through various forms, ceremonies and sacrifices, until Christ’s coming; as though those devils of the air, whom the Platonists took for gods, had divided the earth among themselves—we are the gods’ plaything—and were our rulers and guardians.

In different places they had different rites, orders and names, on which read Weyer’s On the Deceptions of Demons, book 1, chapter 5, Strozzi, Cicogna and others: Adonided among the Syrians; Adramelech among the Capernaites; Asiniæ among the Emathites; Astartes among the Sidonians; Asteroth among the Palestinians; Dagon among the Philistines; Tartary among the Hanæi; Melchonis among the Ammonites; the Babylonian Beli; Beelzebub and Baal among the Samaritans and Moabites; Apis, Isis and Osiris among the Egyptians; Pythian Apollo at Delphi, Colophon, Ancyra, Cumae and Erythrae; Jupiter in Crete; Venus in Cyprus; Juno at Carthage; Aesculapius at Epidaurus; Diana at Ephesus; Pallas at Athens; and so on.

Even in our own days, in both the East and West Indies, in Tartary, China, Japan and elsewhere, what strange idols are worshipped, in what monstrous forms and with what absurd ceremonies! What strange sacraments resembling our baptism and the Lord’s Supper, what splendid temples, priests and sacrifices they had in America when the Spaniards first landed there—let the Jesuit Acosta relate it in book 5, chapters 1, 2, 3, 4 and following, along with the way the Devil imitated the Ark and the children of Israel’s departure from Egypt, and many similar things.

For, as Lipsius explains well from the Stoics’ teaching, above all they desire human worship: now as in the past, their constant and chief desire is to be worshipped by human beings. Just see what Varthema, book 5, chapter 2, Marco Polo, Léry, Benzoni, Peter Martyr in his Decades of the Ocean, Acosta, and Matteo Ricci in book 1 of the Christian Expedition to China relate.

Eusebius wonders how that wise city of Athens and the flourishing kingdoms of Greece could be so stupefied; and we in our own times wonder how those intelligent Chinese, so discerning in everything else, can be so deceived, so tormented by superstition, so blind as to worship wood and stone. But it is no wonder when we see every bit as powerful effects among Christians themselves. How miserably deluded are those Anabaptists and Arians, and above all the Papists!

Mars, Jupiter, Apollo and Aesculapius have handed over their authority, names and functions to Saint George,

(Greatest ruler of wars, whom our young men Worship in place of Mars.)———

to Saint Christopher and a host of fictitious saints; Venus has handed hers over to Our Lady of Loreto. And just as the ancient Romans had separate gods for different functions, people and places, so these people have saints, as Lavater aptly observes from Lactantius: with only the name changed, it is still the same spirit or Devil that deceives them.

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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.

About Diotimos Editions

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.

Rights

Burton’s historical text is in the public domain. The modern English rendering, introduction, notes, and editorial matter are © 2026 Diotimos Editions and appear with the site owner’s permission. The complete supplied PDF, EPUB, Word, and Markdown files remain available unchanged. The PDF and Word edition preserve the original parallel page layout.