EXHIBITS

The title page for Section 4: Religious Melancholy 

The assessment and study of melancholy contained within this book unmistakenly follows a precedent set by Jesus in the New Testament, that we, mortal men and women, need both spiritual instruction and physical healing to become whole [1]. While the cures for Religious Melancholy contained within this section are vague and ambiguous, save for dedicating ourselves to living the teachings of Jesus, analysis of the text can tell us quite a bit about Burton's personal theology and religious thought in general in the early 17th century.

Burton uses much of this section to ponder his own sense of religiousity and understanding of God. Though a theologian by profession, he qualifies his deliberation with a quote from the Roman statesman Symmachus: "Because God is immense and infinite, his nature cannot perfectly be known, it is convenient he should be as diversely worshipped, as every man shall perceive or understand."

Though he himself questioned the very existence of Religious Melancholy, Burton deferred to noted physician Ercole Sassonia in its description [2]. Sassonia, who is quoted in the book, proposed it to be part of a duality that makes up Love Melancholy, claiming that some would have their object of affection as God above women, seeking prayer and fasting above all else.

Burton goes further as he opines that as our affection for God grows deeper, we take upon more melancholy, as “…our love for spiritual things is too defective, in worldly things too excessive”. He paints the picture that perpetual failure to achieve perfection in the eyes of God can instill sadness into the soul.

Subsection 2 on Religious Melancholy

Burton extends this form of melancholy to non-believers and sinners as well, but is somewhat vague when offering any secular symptoms of the malady. He writes “…in that other extreme or defect of this love of God… all manner of atheists, epicures, (and) infidels… fear not God at all, and such are too distrustful and timorous, as desperate persons be."

In discussing those "atheists, epicures, (and) infidels", the author bemoans different groups and individuals throughout history. It is possible, perhaps, that he is conveying a sense of envy for these groups and the rational ignorance in which they have been able to indulge themselves, "...this again troubles many as of old, wicked men generally thrive, professed atheists thrive... and most part your most sincere, upright, honest, and good men are depressed".

The French Wars of Religion are used as a simplified case study. Burton claims that many frenchmen sat idly by during the conflict between Huguenots and Papists and "laughed them all to scorn" for risking their fortunes and the lives of their families in the name of religion, which they contended to be nothing more than "fopperies and illusions". The author foreshadows his conclusion to the section when he comments, "Such loose atheistical spirits are too predominant in all kingdoms. Let them contend... with that Cyclops in Euripedes." The cyclops to which he is referring, of course, famously argues in one of the plays of Euripides that the only things worthy of worship is wealth and personal pleasure [3].

Even above that of atheists, Burton broadcasts his contempt for hypocrites and the fate that lies waiting for them, "Those rude idiots and ignorant persons, that neglect and contemn(sic) the means of salvation, ...those Herodian temporizing statesmen, political Machiavellians and hypocrites, that make a show of religion, but in their hearts laugh at it." As the passage continues we see countless excoriations of those guilty, the author only restrained himself in his efforts to control his rage. In summation of all areligious, atheists and hypocrites alike, Burton closes with a searing prediction for those who blaspheme and neglect God: that they "shall certainly rue it in the end, their doom's at hand, and hell is ready to receive them."