Good Humor

Can ynu define good-huEor ? Ws til know what it is. We can fetl and iijoy t, but it h hard to pió tlie tbiDg lown to any formal definition. The good-buinored man is at all venta a liappy man, a mn to be envied, i man on whoiii irouble sits lighily, md a mío who oonfvra as uiucli liappi3CBS as be cnjnys. He radiates it, bb it ere, and his good huinor becomes on itmophere in wliich otber pcople' goud humor, latent or pincd lialf to ieath, comes out renewed, and flourshts. Good humor cin ecarcely be called a moral virtue. It dependa perbapa as mucb on dispoEÏtion and the perfect ación of the liver as on anything elae. A ;ood huraorod mun must bo ipso fado a eupeptic man, a man that enjoys a good dinner. Now a quality wbich dependa upon the aution of a man's livsr oan soarcely be a bigh moral quality. And yet has a man a right to be dys jeptic? Ib it not a moral duty not to 50 ? Setting aside rure oaHes of inevitable miilortune, is not dyspepaia a mau's own fault gcnerally, the reeult of bis gluttony, bis luziuegs, big tupidity, Iiíb carelt;8pne68 or his ignornce V And are these things moral virtuee ? lias a man any right to ïuake himself wretched, to people the world witb horrora, to be a nuisance to himself and everybody arouod hiin, beoause be lacks the tuse to control bis appttito or the onergy to tako eufïïcient exercise to keep bis liver healtby '! One of tbeue duvB wo sb&ll come to tbo oonclusion tbat tho enarling, fratful, ill-natured or complaining aud depreaned victim is not mercly to be pitied, but daxorves to b punisbed as be is. He may bo very devotional, in big way. He may make high preteusious to piety and religious feeliug, but be is none tbe less a nuisance, aDd, on the whole, dyppcptio piety in ag unbealtby as any other dyspoptio tbing.