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221. Use of Mottos—Love of Latin among the Common
People—Signature Letters

102

223. Account of Sappho-Her Hymn to Venus

105

225. Discretion and Cunning

108

227. Letter on the Lover's Leap

111

229. Fragment of Sappho .

115

231. Letter on Bashfulness-Reflections on Modesty 118

233. History of the Lover's Leap :

121

235. Account of the Trunk-maker in the Theatre

124

237. On the Ways of Providence

127

239. Various Ways of managing a Debate

130

241. Letter on the Absence of Lovers, Remedies proposed 133

243. On the Beauty and Loveliness of Virtue .

136

245. Simplicity of Character—Letters on innocent Diver-

sions—Absent Lovers—from a Trojan

139

247. Different Classes of Female Qrators

142

249. Laughter and Ridicule

146

251. Letter on the Cries of London

149

253. On Detraction among bad Poets-Pope's Essay on

Criticism

152

255. Uses of Ambition-Fame difficult to be obtained 156

256. Subject-Disadvantages of Ambition

159

257. Ambition hurtful to the Hopes of Futurity

164

261. Love and Marriage

167

262. The Spectator's Success-Caution in Writing-an-

nounces his Criticism on Milton

170

265. Female Head-dress-Will. Honeycomb's Notions of it 173

267. Criticism on Paradise Lost

176

269. Visit from Sir Roger—his Opinions on various Matters 284

271. Letters from Tom Trippit, complaining of a Greek

Quotation-soliciting a Peep at Sir Roger from a

Showman

287

273. Criticism on Paradise Lost

181

275. Dissection of a Beau's Head

290

279. Criticism on Paradise Lost

185

281. Dissection of a Coquette's Heart

292

285. Criticism on Paradise Lost

189

287. On the Civil Constitution of Great Britain

295

289. Reflections on Bills of Mortality-Story of a Dervise 299
(291. Criticism on Paradise Lost

195
293. Connexion betwixt Prudence and good Fortune
Fable of a Drop in the Ocean

303
295. Letter on Pin-money-Reflections on that Custom 306

297. Criticism on Paradise Lost

198

299. Letter from Sir John Envil

, married to a Woman of

Quality

310

303. Criticism on Paradise Lost

204

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305. Project of the new French Political Academy

313

309. Criticism on Paradise Lost

211

311. Letter on Fortune-stealers-Remarks on them-

Widows

317

315. Criticista on
Paradise Losi

217

317. On Waste of Time-Journal of a Citizen

320

321. Criticism on Paradise Lost

223

323. Clarinda's Journal of a Week

324

327. Criticism on Paradise Lost

230

329. Visit with Sir Roger de Coverley to Westminster

Abbey

329

383, Criticism on Paradise Lost

236

33. Sir Roger de Coverley at the Theatre

332

339. Criticism on Paradise Lost

243

343. Transmigration of Souls-Letter from a Monkey 335

345. Criticism on Paradise Lost

249

349. Consolation and Intrepidity in Death

339

351. Criticism on Paradise Lost

255

1355, Use to be made of Enemies

342

357. Criticism on Paradise Lost

262

361. Letter on Cat-calls-History of them

344

363. Criticism on Paradise Lost

270

367. Various advantages of the Spectators-Paper -

Printing

347

369. Criticism on Paradise Lost

277

371. Humorous way of sorting Companies--for Mirth

for useful Purposes ·

350

377. Bill of Mortality of Lovers

353

381. Cheerfulness preferable to Mirth

356

383. Sir Roger de Coverley's Visit to Spring Gardens 360

387. Motives to Cheerfulness

362

391. Heathen Fables on Prayers — Vanity of Human

Wishes

366

393. Reflections on the Delights of Spring

370

397. On Composition-Anne Boleyn's Letter

373

399. Hypocrisy, various kinds of it

376

403. Speculations of Coffee-house Politicians on the Death

of the King of France

379

405. On the Improvement of Sacred Music

382

407. Character of English Oratory–Use of proper Gestures 385

409. Characteristics of Taste

387

411–421. Essays on the Pleasures of the Imagination 393-430

433. Advantages of the Sexes associating-History of a

male Republic

430

434. History of a female Republic

433

435. Female Dress-Mixture of the Sexes in one Person

- Female Equestrians

435

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TIE SPECTATOR.

No. 162. WEDNESDAY, SEPTEMBER 5.

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-Servetur ad imum Qualis ab incepto processerit, et sibi constet. HOR. NOTHING that is not a real crime, makes a man appear 80 contemptible and little in the eyes of the world as inconstancy, especially when it regards religion or party. In either of these cases, though a man perhaps does but his duty in changing his side, he not only makes himself hated by those he left, but is seldom heartily esteemed by those he comes over to.

In these great articles of life, therefore, a man's conviction ought to be very strong, and, if possible, so well timed, that worldly advantages may seem to have no share in it, or mankind will be ill-natured enough to think he does not change sides out of principle, but either out of levity of temper or prospects of interest. Converts and renegadoes of all kinds should take particular care to let the world see they act upon honourable motives; or whatever approbations they may receive from themselves, and applauses from those they converse with, they may be very well assured that they are the scorn of all good men, and the public marks of infamy and derision.

Irresolution on the schemes of life which offer themselves to our choice, and inconstancy in pursuing them, are the greatest and most universal causes of all our disquiet and unhappiness. When ambition pulls one way, interest another, inclination a third, and perhaps reason contrary to all, a man is likely to pass his time but ill who has so many different parties to please. When the mind hovers among such a variety of allurements, one had better settle on a way of life that is not the very best we might have chosen, than

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grow old without determining our choice, and go out of the world, as the greatest part of mankind do, before we have re. solved how to live in it. There is but one method of setting ourselves at rest in this particular, and that is, by adhering stedfastly to one great end, as the chief and ultimate aim of all our pursuits. "If we are firmly resolved to live up to the dictates of reason, without any regard to wealth, reputation, or the like considerations, any more than as they fall in with our principal design, we may go through life with steadiness and pleasure ; but if we act by several broken views, and will not only be virtuous, but wealthy, popular, and everything that has a value set upon it by the world, we shall live and die in misery and repentance.

One would take more than ordinary care to guard oneself against this particular imperfection, because it is that which our nature very strongly inclines us to; for if we examine ourselves thoroughly, we shall find that we are the most changeable beings in the universe. In respect of our understanding, we often embrace and reject the very same opinions; whereas beings above and beneath us, have probably no opi. nions at all, or at least no waverings and uncertainties in those they have. Our superiors are guided by intuition, and our inferiors by instinct. In respect of our wills, we fall in. to crimes and recover out of them, are amiable or odious in the eyes of our great Judge, and pass our whole life in of. fending and asking pardon. On the contrary, the beings underneath us are not capable of sinning, nor those above us of repenting. The one is out of the possibilities of duty, and the other fixed in an eternal course of sin or an eternal course of virtue.

There is scarce a state of life, or stage in it, which does not produce changes and revolutions in the mind of man. Our schemes of thought in infancy are lost in those of youth; these too take a different turn in manhood, till old age

often leads us back into our former infancy. A new title, or an un. expected success, throws us out of ourselves, and in a manner destroys our identity. A cloudy day, or a little sunshine, have as great an influence on many constitutions, as the most real blessings or misfortunes. A dream varies our being, and changes our condition while it lasts; and every passion,

; not to mention health ar sickness, and

greater alterations in body and mind, makes us appear almost different creatures.

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