he professes his absolute Uncertainty in regard to this Subject; and
says, "_We cannot certainly tell what_ WIT _is, or what_ HUMOUR _is_."
But yet, through his whole Piece, he neglects the Subject of HUMOUR in
general, and only discourses upon the HUMOUR, by which he means barely
the _Disposition_, of Persons: This may particularly appear from the
following Words.

A Man may change his Opinion, but I believe he will find it a
Difficulty to part with his HUMOUR; and there is nothing more
provoking than the being made sensible of that Difficulty.
Sometimes we shall meet with those, who perhaps indifferently
enough, but at the same time impertinently, will ask the
Question, WHY ARE YOU NOT MERRY? WHY ARE YOU NOT GAY, PLEASANT,
AND CHEARFUL? Then instead of answering, could I ask such a
Person, WHY ARE YOU NOT HANDSOME? WHY HAVE YOU NOT BLACK EYES,
AND A BETTER COMPLEXION? Nature abhors to be forced.

The two famous Philosophers of _Ephesus_ and _Abdera_, have their
different Sects at this Day. Some weep, and others laugh at one
and the same Thing.

I don't doubt but you have observed several Men laugh when they
are angry; others, who are silent; some that are loud; yet I
cannot suppose that it is the Passion of ANGER, which is in
itself different, or more or less in one than t'other, but that
it is the HUMOUR of the Man that is predominant, and urges him to
express it in that Manner. Demonstrations of PLEASURE, are as
various: One Man has a HUMOUR of retiring from all Company, when
any thing has happened to please him beyond Expectation; he hugs
himself alone, and thinks it an Addition to the Pleasure to keep