# Samuel Johnson (Meynell & Chesterton)/Chapter 12k

Extracts from Mrs. Thrale's collection
You have more than once wondered at my complaint of solitude when you hear that I am crowded with visits. Inopem me copia fecit. Visitors are no proper companions in the chamber of sickness. They come when I could sleep or read, they stay till I am weary, they force me to attend when my mind calls for relaxation, and to speak when my powers will hardly actuate my tongue. The amusements and consolations of languor and depression are conferred by familiar and domestic companions, which can be visited or called at will and can occasionally be quitted or dismissed, who do not obstruct accommodation by ceremony, or destroy indolence by awakening effort.
Those that have loved longest love best. A sudden blaze of kindness may by a single blast of coldness be extinguished, but that fondness which length of time has connected with many circumstances and occasions, though it may for a while be suppressed by disgust ​or resentment, with or without a cause, is hourly revived by accidental recollection. To those that have lived long together, every thing heard and every thing seen recalls some pleasure communicated, or some benefit conferred, some petty quarrel, or some slight endearment. Esteem of great powers, or amiable qualities newly discovered, may embroider a day or a week, but a friendship of twenty years is interwoven with the texture of life. A friend may be often found and lost, but an old friend never can be found, and nature has provided that he cannot easily be lost.
The world is not so unjust or unkind as it is peevishly represented. Those who deserve well seldom fail to receive from others such services as they can perform; but few have much in their power, or are so stationed as to have great leisure from their own affairs, and kindness must be commonly the exuberance of content. The wretched have no compassion; they can do good only from strong principles of duty.
Nothing is more common than mutual dislike where mutual approbation is particularly expected. There is often on both sides a vigilance not over benevolent; and as ​attention is strongly excited, so that nothing drops unheeded, any difference in taste or opinion, and some difference where there is no restraint will commonly appear, immediately generates dislike.
Daily business adds no more to wisdom than daily lesson to the learning of the teacher. . . . Far the greater part of human minds never endeavour their own improvement. Opinions once received from instruction, or settled by whatever accident, are seldom recalled to examination; having been once supposed to be right they are never discovered to be erroneous, for no application is made of any thing that time may present, either to shake or to confirm them. From this acquiescence in preconceptions none are wholly free; between fear of uncertainty and dislike of labour every one rests while he might yet go forward, and they that were wise at thirty-three are very little wiser at forty-five.
He begins to reproach himself with neglect of *****'s education, and censures that idleness or that deviation, by the indulgence of which he has left uncultivated such a fertile mind. I advised him to let the child alone; and told him that the matter was not great, ​whether he could read at the end of four years or of five, and that I thought it not proper to harass a tender mind with the violence of painful attention. I may perhaps procure both father and son a year of quiet: and surely I may rate myself among their benefactors.
You know I never thought confidence with respect to futurity any part of the character of a brave, a wise, or a good man. Bravery has no place where it can avail nothing; wisdom impresses strongly the consciousness of those faults of which it is itself perhaps an aggravation; and goodness, always wishing to be better, and imputing every deficience to criminal negligence and every fault to voluntary corruption, never dares to suppose the condition of forgiveness fulfilled, nor what is wanting in the crime supplied by penitence. This is the state of the best: but what must be the condition of him whose heart will not suffer him to rank himself among the best, or among the good? Such must be his dread of the approaching trial as will leave him little attention to the opinion of those whom he is leaving for ever; and the serenity that is not felt it can be no virtue to feign.
Write to me no more about dying with a ​grace; when you feel what I have felt in approaching eternity, in fear of soon hearing the sentence of which there is no revocation, you will know the folly; my wish is that you may know it sooner. The distance between the grave and the remotest point of human longevity is but a very little; and of that little no path is certain. You knew all this, and I thought that I knew it too; but I know it now with a new conviction. May that new conviction not be vain.
Unlimited obedience is due only to the Universal Father of Heaven and Earth. My parents may be mad or foolish; may be wicked and malicious; may be erroneously religious or absurdly scrupulous. I am not bound to compliance with mandates, either positive or negative, which either religion condemns, or reason rejects. There wanders about the world a wild notion which extends over marriage more than over any other transaction. If Miss * * * followed a trade, would it be said that she was bound in conscience to give or refuse credit at her father's choice? And is not marriage a thing in which she is more interested, and has therefore more right of choice? When I may suffer for my own crimes, when I may be sued for my own debts, I may judge ​by parity of reason for my own happiness. The parent's moral right can arise only from his kindness, and his civil right only from his money. Conscience cannot dictate obedience to the wicked or compliance with the foolish; and of interest mere prudence is the judge.
When you favoured me with your letter, you seemed to be in want of materials to fill it, having met with no great adventures either of peril or delight, nor done or suffered anything out of the common course of life. When you have lived longer and considered more you will find the common course of life very fertile of observation and reflection. Upon the common course of life must our thoughts and our conversation be generally employed. Our general course of life must denominate us wise or foolish; happy or miserable: if it is well regulated we pass on prosperously and smoothly; as it is neglected we live in embarrassment, perplexity, and uneasiness. . . . A letter may be always made out of the books of the morning or talk of the evening.
Life, to be worthy of a rational being, must be always in progression; we must always purpose to do more or better than in time past. The mind is enlarged and elevated by ​mere purposes, though they end as they began, by airy contemplation. We compare and judge though we do not practise.
There is no wisdom in useless and hopeless sorrow; but there is something in it so like virtue, that he who is wholly without it cannot be loved, nor will by me at least be thought worthy of esteem.
To grieve for evils is often wrong; but it is much more wrong to grieve without them. All sorrow that lasts longer than its cause is morbid, and should be shaken off as an attack of melancholy, as the forerunner of a greater evil than poverty or pain.
Of whatever we see we always wish to know; always congratulate ourselves when we know that of which we perceive another to be ignorant. Take therefore all opportunities of learning that offer themselves, however remote the matter may be from common life or common conversation. Look in Herschel's telescope; go into a chemist's laboratory; if you see a manufacturer at work, remark his operations. By this activity of attention you will find in every place diversion and improvement.
​The traveller wanders through a naked desert, gratified sometimes, but rarely, with the sight of cows, and now and then finds a heap of loose stones and turf in a cavity between rocks, where a being, born with all those powers which education expands and all those sensations which culture refines, is condemned to shelter itself from the wind and rain. Philosophers there are who try to make themselves believe that this life is happy, but they believe it only while they are saying it, and never yet produced conviction in a single mind; he, whom want of words or images sunk into silence, still thought, as he thought before, that privation of pleasure can never please, and that content is not to be much envied when it has no other principle than ignorance of good.
It is said, and said truly, that experience is the best teacher; and it is supposed that as life is lengthened experience is increased. But a closer inspection of human life will discover that time often passes without any incident which can much enlarge knowledge or ratify judgment. When we are young we learn much, because we are universally ignorant, we observe every thing because every thing is new. But, after some years, the occurrences of daily life are exhausted; one day passes like another ​in the same scene of appearances, in the same course of transactions; we have to do what we have often done, and what we do not try, because we do not wish, to do much better; we are told what we already know, and therefore what repetition cannot make us know with greater certainty.
Never let criticisms operate upon your face or your mind; it is very rarely that an author is hurt by his critics. The blaze of reputation cannot be blown out, but it often dies in the socket; a very few names may be considered as perpetual lamps that shine unconsumed.