Envy, malice and hatred

Use in the book

The mixed-affection catalogue places malicious joy alongside anger, hatred and zeal. Anger is a desire for revenge; hatred is inveterate anger; zeal is offended when someone harms what it loves. Burton then names ἐπιχαιρεκακία and explains both rejoicing at another’s harm and grieving at another’s prosperity. The local setting and the two movements must remain together: a gloss restricted to pleasure preserves the Greek word’s direct meaning but does not reproduce all that Burton says about it.

The causal subsection treats envy and malice as possible causes of melancholy, particularly where the body is already disposed to it. Envy gnaws the heart, consumes like a moth and leaves the sufferer a living anatomy. Ovid’s personified Envy wastes at others’ success and becomes its own punishment. The point is sharpened through acts of deliberate self-injury: losing an eye so a companion loses both, or poisoning garden flowers to prevent a neighbour’s bees from profiting. These are Burton’s literary and moral illustrations within a historical medical account.

Burton’s formal account joins sorrow at another’s good, whether past, present or future, to joy at adversity. Mercy, meaning compassion here, has the opposite object: it grieves at another’s misfortune, even though that compassionate sorrow can itself affect the body adversely. The list of authorities supplies related accounts rather than proving that every named author offers Burton’s whole combined definition. His next description of envy as almost natural, commonly incurable and never ceasing is heightened moral rhetoric. Even the following biblical examples include people who correct themselves; the remedy section later expressly instructs the malicious and envious to govern themselves.

The treatment of social display extends envy to dress, horses, ornament and beauty. Burton’s claim that women are especially weak and his lioness comparison belong to his polemic, not a neutral description of women. The supplied note observes that Tacitus’s account of resentment at Caecina and Salonina is not restricted to Roman ladies. The Myrsine story is a received tale of murder motivated by beauty, not a documented clinical case.

The next subsection makes envy a root from which faction, hatred, spite and rivalry grow. Cyprian’s account places the enemy within the envious person’s breast: the rival may escape him, but he cannot escape himself. Burton’s English additionally says he cannot escape the rival; the marginal Latin does not make that extra statement. Professional and domestic competition follow, yet Burton then explicitly permits honourable rivalry and restrained ambition. The qualification prevents every effort to equal or surpass someone from being treated as destructive envy.

Hatred’s meaning is wider than that local genealogy. One classification makes it the basic response to an evil object, with pathological effects attached to excess. Natural hatred is antipathy attributed even to stones and plants. In social satire, former friends become enemies over small offences and touched self-interest, displaying more than proverbial Vatinian hatred. The account of useful objects returns to the same reversal: threatened material interests turn love into hate and make malice invent revenge.

The remedy is active reorientation: examine the ground of resentment, prepare through examples and precepts, and oppose unruly motions with love, charity, patience and other virtues. Burton concedes that neglect and another person’s advancement can provoke resentment, even in Lipsius, before rebuking that response. A later account of friendship also lets hostility cease through changed circumstances, separation or death; its joined Ovid and Statius verses make envy rest and hatred fall away. These passages qualify any attempt to turn the earlier rhetoric of endless envy into an exceptionless doctrine.

Ordinary uses extend beyond envy at another’s prosperity. Burton’s preliminary defence invokes a bishop whose building aroused envy, meaning public resentment or odium, and whose religious foundations were to remove the scandal. The body gives six castles, while the original margin gives two castles and two monasteries; the accounts are not silently reconciled. In consolation for poverty, fortune has envyed wealth when it has begrudged or withheld it. The belief that poverty signals God’s hatred is raised only to be challenged.

Malice also has distinct bodily and moral senses. In the historical bloodletting argument, the malice of melancholy means a humour’s harmfulness, supposedly moderated by good blood; the Latin margin calls this malitia. In consolation against despair, malice and malitia mean wickedness. The Chrysostom passage contrasts measurable human wrongdoing with unbounded divine mercy, immediately warning against negligent presumption. A later argument makes overcoming wickedness a test of perfect goodness and continues with patient waiting; its medical analogies do not promise an immediate bodily cure.

The symptoms passages distinguish supposed hostility from the sufferer’s own aversion. Someone who thinks everyone watches and derides him also thinks they owe him malice, meaning bear him ill will. Another passage names the fear of observation a conceit, then cites Rhazes on sufferers fleeing people without cause and hating them. Neither passage establishes that the imagined observers are truly malicious. Burton’s own defence of satire supplies a moral distinction: he hates vices, not the people themselves.

The religious discussion contrasts the love Christians have, or should have, for one another with sectarian enmity. Burton distinguishes true religion from the superstition which imitates its solidarity while nurturing hatred of outsiders. Juvenal’s Immortale odium, undying hatred, describes communities that reject each other’s gods; Burton then supplies a separate English adaptation beginning Immortal hate. The polemic’s contrast and the verse’s speakers matter: this is not an undifferentiated claim that every form of religious attachment produces hatred.

Related entries

Jealousy: Fear and rival possession differ from malicious joy, although the passions can overlap

Affection: Mixed affections and their classifications

Passion: The general account of passions

Anger: Desire for retaliation and its relation to settled hatred

Emulation: Rivalry can be honourable

Revenge: The effort to injure an adversary in return

Places to read

1. Democritus Junior to the Reader · paragraphs 22–24resentment aroused by castle-building; six in the body and two in the margin
2. Democritus Junior to the Reader · paragraphs 23–25self-interest overturns friendship and produces more than Vatinian hatred
3. Democritus Junior to the Reader · paragraphs 23–25the author’s aversion to vices, with persons expressly excluded
4. Subsection 8. The Moving Faculty · paragraphs 28–30ἐπιχαιρεκακία among mixed affections; joy at misfortune and the added grief at prosperity
5. Subsection 3. Classification of the Passions · paragraphs 2–4hatred as a basic response to evil; bodily harm is tied to excessive passions
6. Subsection 7. Envy, Malice and Hatred as Causes · paragraphs 1–6envy’s alleged bodily effects, personification and self-injurious examples
7. Subsection 7. Envy, Malice and Hatred as Causes · paragraphs 7–11the two Latin definitions, compassion’s contrast, claims of persistence and social examples with source qualifications
8. Subsection 8. Rivalry, Hatred, Faction and the Desire for Revenge as Causes · paragraphs 12–21envy’s destructive branches and internal captivity, followed by honourable rivalry and moderate ambition
9. Subsection 2. Symptoms or Signs in the Mind · paragraphs 40–42imagined observation, derision and ill will in the symptoms account
10. Subsection 2. Symptoms or Signs in the Mind · paragraphs 46–48fear of others’ scrutiny and the sufferer’s own hatred and withdrawal
11. Member 3 Against Poverty and Want and Other Such Adversities · paragraphs 34–38fortune begrudges wealth; poverty as divine hatred is challenged
12. Member 6 Against Envy, Spite, Rivalry, Hatred, Ambition, Self-Love and All Other Passions · paragraphs 33–46preparation, contrary virtues, self-correction and resentment at another’s advancement
13. Member 2 Treatment of Melancholy Throughout the Body · paragraphs 14–16malice and malitia as a humour’s harmful quality in the historical treatment argument
14. Subsection 2 Love’s Origin, Object, Definition and Divisions · paragraphs 5–8natural hatred as antipathy within the division of love
15. Member 2 Subsection 1 Human Love, Which Varies With Its Objects: The Useful, The Pleasant and the Honourable · paragraphs 46–50injured material interests turn affection into malice and hatred
16. Subsection 2 Pleasant Objects of Love · paragraphs 11–14changed circumstances and death can end enmity; livor is rendered envy in the joined verses
17. General Symptoms: Love of Their Own Sect; Hatred of All Other Religions; Obstinacy and Ill Temper; Readiness to Undergo Any Danger or Adversity for It; Martyrs; Blind Zeal and Blind Obedience; Fasts and Vows; Belief in Incredible and Impossible Things. Particular Symptoms Among Pagans, Muslims, Jews and Christians; and Among Christians, Heretics Old and New, Schismatics, Scholastic Theologians, Prophets, Enthusiasts and So On · paragraphs 1–7religious love and sectarian enmity; Juvenal’s Latin and Burton’s separate English verse
18. Treatment of Despair Through Medicine, Good Counsel, Consolation, and So On · paragraphs 31–33bounded wickedness and unbounded mercy, without negligent presumption
19. Treatment of Despair Through Medicine, Good Counsel, Consolation, and So On · paragraphs 39–41goodness overcoming wickedness and the continuation into patient waiting

In this edition

“ἐπιχαιρεκακία” becomes “malicious joy”; “rejoyce at other mens mischief” becomes “rejoice in other people’s misfortunes.” The first gives an intelligible English name to the Greek term. The second makes mischief the harm suffered by other people, not playful wrongdoing. The subsequent grief at their prosperity remains in the same explanatory sentence.

“Tristitia de bonis alienis” becomes “sorrow at another’s good fortune,” and “gaudium de adversis” becomes “joy at adversity.” Burton’s separate English glosses remain alongside those fresh renderings. Livor becomes spite in the destructive-branches passage and envy in the poem about death; its local relation to envy explains both choices.

In the Cyprian passage, the source’s English “neither avoid him, nor thy self” is wider than the marginal Latin, which says that one cannot escape oneself. Preserving both prevents Burton’s expansion from being mistaken for a word-for-word translation.

“Ad invidiam operis eluendam” becomes “to wash away the odium of his work”; Burton’s separate English “to take away the envy of his work” becomes “to remove the resentment his buildings caused.” “Envyed me wealth” becomes “begrudged me wealth.” “The malice of melancholy” becomes “the harmfulness of melancholy,” whereas “Thy malice may be measured” becomes “Your wickedness may be measured.” These renderings distinguish public resentment, withheld wealth, a humour’s harmful quality and moral evil.

“Owes him malice” becomes “bears him malice,” within what the sufferer thinks. The Latin “& odio habent” becomes “and hate them,” with people supplied as the object from the preceding Latin. “I hate their vices, not their persons” becomes “I hate their vices, not the people themselves.” In the religious verses, Juvenal’s “Immortale odium” becomes “Undying hatred,” while Burton’s own “Immortal hate” becomes “undying hate” in the separately translated English adaptation.

avoid the rival or oneself

Printed “neither avoid him, nor thy self” (English; phrase).

Avoid here means escape; him is the rival, and thy self the envious person.

Here: The sufferer carries the hostility within and cannot escape it while remaining malicious.

Context: Burton’s English expands the attributed Cyprian argument beyond the marginal Latin.

Source: original body

Source wording and original alignment: thou canst neither avoid him, nor thy self

Modern rendering: you can escape neither him nor yourself

Word and construction: The English pair preserves Burton’s expanded him and thy self, not merely the Latin’s self.

Alignment conventions: Alignment convention.

Envy

Printed “Envy” (English; lemma).

Pain at another person’s good; Burton also joins to it pleasure at their harm.

Here: The definition reverses the response of compassion: another’s prosperity hurts and another’s suffering pleases.

Context: Burton brings several authorities together; the supplied note cautions that their accounts are related, not identical.

Source: original body

Source wording and original alignment: Envy is nought else but Tristitia de bonis alienis, sorrow for other mens good, be it present, past, or to come: & gaudium de adversis, and joy at their harms

Modern rendering: envy is simply “sorrow at another’s good fortune”—sorrow for other people’s blessings, past, present or future—and “joy at adversity,” joy in their suffering

Word and construction: Envy names the whole account; the two Latin constructions separately express sorrow at good and joy at adversity, and the time-range belongs to the good.

Alignment conventions: Alignment convention.

envy

Printed “envyed” (English; lemma).

Begrudged or withheld something from someone.

Here: Fortune is personified as having denied the speaker wealth.

Context: The consolation challenges, rather than endorses, the belief that poverty proves God’s hatred.

Source: original body

Source wording and original alignment: If fortune hath envyed me wealth

Modern rendering: If fortune has begrudged me wealth

Word and construction: The conditional and recipient me remain; envyed is a verb of begrudging wealth.

Alignment conventions: Alignment convention.

Further local use

Printed “invidit” (Latin; lemma).

Citation key: invideo.

Here: Fortune withholds riches in the cited account of poverty without disgrace.

Context: The Cardano margin supplies the Latin formulation corresponding to the English conditional.

Source: original marginal quotation

Source wording and original alignment: si fortuna divitias invidit

Modern rendering: if fortune begrudged me riches

Alignment scope: phrase with me supplied from the preceding Latin mihi

Word and construction: Invidit supplies begrudged; si is if, fortuna the subject and divitias the object. Me is supplied from the preceding mihi in the wider question.

Modern container: note

Sense relation: The marginal Latin uses the corresponding verb for fortune’s withholding of wealth.

gaudium de adversis

Printed “gaudium de adversis” (Latin; phrase).

Gaudium means joy; de adversis means at adverse things or misfortunes.

Here: A maliciously pleasurable response is joined to the sorrow at another’s good.

Context: Burton supplies this second movement; it should not be silently attributed as an identical definition to every authority he lists.

Source: original body

Source wording and original alignment: gaudium de adversis

Modern rendering: joy at adversity

Word and construction: Gaudium supplies joy; the complement supplies adversity, with the other people’s harm made explicit in Burton’s following English.

Alignment conventions: Alignment convention.

hate

Printed “hate” (English; lemma).

To reject or feel aversion towards an object represented as evil.

Here: Hatred is a primary movement opposed to love in this account of passions.

Context: The object is stipulated as evil; the later medical claim concerns passions when excessive, not every aversion indiscriminately.

Source: original body

Source wording and original alignment: If evil, we absolutely hate it

Modern rendering: If it is evil, we simply hate it

Word and construction: If it is supplies the elliptical condition; absolutely is rendered simply, marking the unqualified movement towards the evil object.

Alignment conventions: Alignment convention.

Further local use

Printed “hate” (English; lemma).

Citation key: hate.

Here: Burton directs his aversion at vices while withholding it from the persons who have them.

Context: This is the author’s defence of satire; the next paragraph asks offended readers to consider their own faults.

Source: original body

Source wording and original alignment: I hate their vices, not their persons.

Modern rendering: I hate their vices, not the people themselves.

Word and construction: Hate retains aversion; the object restriction and explicit negation distinguish vices from their possessors.

Sense relation: The moral object is the vice, with the person expressly excluded.

Alignment conventions: Alignment convention.

hatred

Printed “Hatred” (English; lemma).

Settled or inveterate anger, in this local classification.

Here: Hatred is distinguished from anger, which is defined immediately before as desire for revenge.

Context: Burton’s catalogue assigns local descriptions; later classifications use hatred more broadly.

Source: original body

Source wording and original alignment: Hatred, which is inveterate anger

Modern rendering: hatred, inveterate anger

Word and construction: The noun and its local definition retain equal scope.

Alignment conventions: Alignment convention.

immortale odium

Printed “Immortale odium” (Latin; phrase).

Immortale means undying; odium means hatred. The phrase means undying hatred.

Here: The verse describes enduring hostility between communities that reject one another’s gods.

Context: Burton quotes Juvenal within a polemic distinguishing true religious love from superstition’s internal solidarity and external hostility.

Source: original body

Source wording and original alignment: Immortale odium, & nunquam sanabile vulnus

Modern rendering: Undying hatred, a wound that can never be healed

Word and construction: The indexed phrase supplies undying hatred; the following phrase supplies the unhealable-wound comparison.

Alignment conventions: Alignment convention.

Further local use

Printed “Immortal hate” (English; phrase).

Citation key: immortal hate.

Here: The English verse describes the same enduring religious hostility.

Context: This is Burton’s separate English adaptation, not the edition’s direct translation of Juvenal’s Latin.

Source: original body

Source wording and original alignment: Immortal hate it breeds, a wound past cure

Modern rendering: It breeds undying hate, a wound beyond all cure

Word and construction: Immortal becomes undying; the separate English couplet retains the breeding of hatred and wound image.

Sense relation: Burton’s own English adaptation restates the enduring-hatred image separately.

Alignment conventions: Alignment convention.

invidia

Printed “invidiam” (Latin; lemma).

Odium or resentment aroused by an undertaking.

Here: A builder seeks to remove the public resentment or scandal caused by his castles through religious foundations.

Context: Burton uses the bishop as an analogy for his own promise of divinity; his body says six castles, while his original margin says two castles and two monasteries.

Source: original body

Source wording and original alignment: ad invidiam operis eluendam

Modern rendering: to wash away the odium of his work

Alignment scope: phrase with his supplied from the bishop context

Word and construction: Invidiam supplies odium; operis means of the work, with his supplied from the bishop context; the surrounding construction makes removing that odium the purpose.

Further local use

Printed “envy” (English; lemma).

Citation key: envy.

Here: The resentment is occasioned by the building.

Context: Burton’s separate English restatement retains the public objection to the work.

Source: original body

Source wording and original alignment: to take away the envy of his work

Modern rendering: to remove the resentment his buildings caused

Word and construction: Envy is resentment; his work is made explicit as the buildings.

Sense relation: The separate English restatement uses envy for the public resentment named invidiam.

Alignment conventions: Alignment convention.

Further local use

Printed “invidiam” (Latin; lemma).

Citation key: invidia.

Here: Religious houses are said to remove the odium of building castles.

Context: The original marginal quotation gives two castles and two monasteries, differing from the body’s six; the discrepancy is left unresolved.

Source: original marginal quotation

Source wording and original alignment: ad tollendam structionis invidiam

Modern rendering: to remove the odium of the building

Word and construction: Invidiam supplies odium; structionis specifies building and ad tollendam the purpose of removing it.

Modern container: note

Sense relation: The margin repeats the same resentment sense but has its own divergent numerical account.

Alignment conventions: Alignment convention.

livor

Printed “livor” (Latin loanword; lemma).

Envious spite or malice.

Here: Livor appears as a destructive branch growing from envy together with faction, hatred and rivalry.

Context: Burton adapts Cyprian’s image; the root/branch relation does not make all members interchangeable.

Source: original body

Source wording and original alignment: faction, hatred, livor, emulation

Modern rendering: faction, hatred, spite and rivalry

Word and construction: Livor is rendered spite; emulation is separately rivalry.

Alignment conventions: Alignment convention.

Further local use

Printed “livor” (Latin; lemma).

Citation key: livor.

Here: Envy is personified as feeding on the living and coming to rest after death.

Context: Burton joins an Ovidian line to an adapted line of Statius; the verse describes the cessation of hostility, qualifying a universal reading of earlier never-ceasing rhetoric.

Source: original body

Source wording and original alignment: Pascitur in vivis livor, post fata quiescit

Modern rendering: Envy feeds on the living; after death it rests.

Word and construction: Livor supplies envy; the rest of the line supplies feeding, its living objects and the limit after death.

Sense relation: The same envious disposition is rendered envy rather than spite, and its temporal limit matters here.

Alignment conventions: Alignment convention.

malice · local use 1

Printed “malice” (English; lemma).

Hostile ill will, especially a disposition to devise injury.

Here: Malice and deadly hatred make the injured party imagine harm to an adversary and his family.

Context: Burton’s generalizing we satirizes the retaliatory response when material interests are touched; malice and hatred are coordinated, not declared identical.

Source: original body

Source wording and original alignment: what malice, deadly hatred can invent, that shall be done

Modern rendering: Whatever malice and deadly hatred can devise will be done

Word and construction: Malice retains its sense of hostile intention; deadly hatred is the accompanying disposition, not its translation.

Alignment conventions: Alignment convention.

Further local use

Printed “owes him malice” (English; phrase).

Citation key: owe malice.

Here: The sufferer imagines that others bear him hostility.

Context: He thinks governs this account: the symptoms passage does not establish that the supposed persecutors actually intend harm.

Source: original body

Source wording and original alignment: owes him malice

Modern rendering: bears him malice

Word and construction: Owes becomes bears, clarifying the idiom; the enclosing he thinks retains the status of a belief.

Sense relation: The same hostile-intention sense is an attributed fear rather than an established fact about others.

Alignment conventions: Alignment convention.

malice · local use 2

Printed “malice” (English; lemma).

Harmful quality or harmfulness.

Here: The word describes the malign quality of a melancholic humour rather than a hostile intention.

Context: The proposition belongs to Burton’s historical bloodletting discussion: the quality of blood is said to moderate the humour’s harmfulness.

Source: original body

Source wording and original alignment: the malice of melancholy

Modern rendering: the harmfulness of melancholy

Word and construction: Malice becomes harmfulness; melancholy names the bodily humour in this medical argument.

Alignment conventions: Alignment convention.

Further local use

Printed “malitia” (Latin; lemma).

Citation key: malitia.

Here: A humour’s harmfulness is said to be moderated by good blood.

Context: This is an attributed historical medical explanation, not an instruction for present treatment.

Source: original marginal quotation

Source wording and original alignment: Succi melancholici malitia à sanguinis bonitate corrigitur.

Modern rendering: The harmfulness of the melancholic humour is moderated by the goodness of the blood.

Word and construction: Malitia supplies harmfulness; succi melancholici specifies the humour, and the passive clause preserves blood’s goodness as the moderating agency.

Modern container: note

Sense relation: The margin explicitly names the bodily humour whose harmful quality the English calls malice.

Alignment conventions: Alignment convention.

malice · local use 3

Printed “malice” (English; lemma).

Wickedness or moral evil.

Here: Human wrongdoing is bounded in a consolation contrasting it with limitless divine mercy.

Context: Burton quotes Chrysostom and then expressly warns that this comfort is not an invitation to security and negligence.

Source: original body

Source wording and original alignment: Thy malice may be measured, but Gods mercy cannot be defined

Modern rendering: Your wickedness may be measured, but God’s mercy cannot be bounded

Word and construction: Malice becomes wickedness; defined means bounded, and the contrast preserves finite wrongdoing against unbounded mercy.

Alignment conventions: Alignment convention.

Further local use

Printed “malitia” (Latin; lemma).

Citation key: malitia.

Here: The sinner’s wickedness has a measure.

Context: The original marginal wording supports the quoted consolation, with the following warning against negligent presumption.

Source: original marginal quotation

Source wording and original alignment: Tua quidem malitia mensuram habet

Modern rendering: your wickedness indeed has a measure

Word and construction: Malitia is wickedness; tua assigns it to the person addressed, and mensuram habet gives it a limit.

Modern container: note

Sense relation: The Latin margin uses malitia for human moral evil.

Alignment conventions: Alignment convention.

Further local use

Printed “malitia” (Latin; lemma).

Citation key: malitia.

Here: Perfect goodness is described as overcoming all wickedness.

Context: The argument occurs in a consolatory theological analogy, followed by an exhortation to patience rather than a promise of immediate bodily cure.

Source: original body

Source wording and original alignment: Non est perfecta bonitas à qua non omnis malitia vincitur

Modern rendering: Goodness is not perfect unless it overcomes all wickedness

Word and construction: Malitia is wickedness; the negative construction makes overcoming it a condition of perfect goodness.

Sense relation: The same moral-evil sense stands in a later argument about divine goodness.

Alignment conventions: Alignment convention.

Further local use

Printed “malice” (English; lemma).

Citation key: malice.

Here: All malice is the object that perfect goodness must be able to overcome.

Context: Burton’s separate English reformulation follows the Latin maxim.

Source: original body

Source wording and original alignment: his goodness is not absolute and perfect, if it be not able to overcome all malice

Modern rendering: his goodness is not complete and perfect if it cannot overcome all wickedness

Word and construction: Malice becomes wickedness; both negatives and the conditional ability to overcome remain.

Sense relation: The English restatement independently uses malice for wickedness.

Alignment conventions: Alignment convention.

natural hatred

Printed “Naturall love or hatred” (English; phrase).

Natural hatred is antipathy or repulsion attributed to living and lifeless things.

Here: Hatred extends beyond personal anger to an explanatory relation among natural bodies.

Context: Burton reports natural-philosophical sympathies and antipathies; the examples are not modern scientific findings.

Source: original body

Source wording and original alignment: Naturall love or hatred, is that Sympathy or Antipathy

Modern rendering: Natural love or hatred is the sympathy or antipathy

Word and construction: The paired construction matches love to sympathy and hatred to antipathy; it does not identify hatred with the whole pair.

Alignment conventions: Alignment convention.

odio habere

Printed “& odio habent” (Latin; phrase).

Odium means hatred; habent means they hold or have. Odio habent means they hold people in hatred, or hate them.

Here: The sufferer’s own aversion follows flight from people without cause.

Context: Burton attributes the Latin to Rhazes; the surrounding fear of being observed and derided remains the sufferer’s conceit.

Source: original body

Source wording and original alignment: & odio habent

Modern rendering: and hate them

Alignment scope: phrase with object supplied from preceding Latin homines

Word and construction: The connective and is &; hate them renders odio habent with people supplied from the preceding homines.

rejoice at another’s mischief

Printed “rejoyce at other mens mischief” (English; phrase).

Rejoice means take joy; mischief here is harm or misfortune suffered.

Here: Other people’s harm is the object of the malicious pleasure.

Context: Burton’s general we describes the mixed affection, followed by grief at their prosperity.

Source: original body

Source wording and original alignment: rejoyce at other mens mischief

Modern rendering: rejoice in other people’s misfortunes

Word and construction: Rejoyce is modernized to rejoice; misfortunes clarifies mischief as suffered harm rather than mischievous behaviour.

Alignment conventions: Alignment convention.

tristitia de bonis alienis

Printed “Tristitia de bonis alienis” (Latin; phrase).

Tristitia means sorrow; de marks its occasion; bonis alienis means the goods or blessings of others.

Here: Sorrow is provoked by another person’s good fortune.

Context: This is Burton’s Latin definitional phrase, followed by a separate English gloss and a list of attributed parallels.

Source: original body

Source wording and original alignment: Tristitia de bonis alienis

Modern rendering: sorrow at another’s good fortune

Word and construction: The complete Latin phrase matches the complete new translation; another’s is alienis, and good fortune renders bonis.

Alignment conventions: Alignment convention.

Vatinian hatred

Printed “Vatinian hatred” (English; phrase).

Proverbially bitter hatred.

Here: Former friends exceed the proverbial measure of hostility when self-interest is touched.

Context: Burton’s satire retains the comparison more than and the refusal of reconciliation.

Source: original body

Source wording and original alignment: with more then Vatinian hatred

Modern rendering: with more than Vatinian hatred

Word and construction: The proverb is retained; more than intensifies the comparison.

Alignment conventions: Alignment convention.

ἐπιχαιρεκακία (epichairekakia)

Printed “ἐπιχαιρεκακία” (Greek; lemma).

Delight in another person’s misfortune; malicious joy.

Here: The Greek word directly names pleasure in harm; Burton further describes a compound of joy and hatred, adding grief at others’ prosperity.

Context: Burton places the term among mixed affections alongside anger, hatred and zeal; his added converse is preserved without being inserted into the literal Greek definition.

Source: original body

Source wording and original alignment: ἐπιχαιρεκακία

Modern rendering: malicious joy

Word and construction: The Greek noun is rendered by the complete English expression malicious joy.

Wider original wording: ἐπιχαιρεκακία, a compound affection of Joy and Hate, when we rejoyce at other mens mischief, and are grieved at their prosperity

Wider modern rendering: malicious joy, a compound of joy and hatred, when we rejoice in other people’s misfortunes and grieve at their prosperity

Wider alignment scope: equal-scope explanatory construction

Wider word and construction: The Greek word names malicious delight; the remaining original words supply the compound classification and converse grief.

Alignment conventions: Alignment convention.