Quotations from Montaigne, Michel de

There is no conversation more boring than the one where everybody agrees.
[Il n’y a pas de conversation plus ennuyeuse que celle où tout le monde est d’accord.]

Michel de Montaigne (1533-1592) French essayist
(Attributed)

Widely quoted, but never with any citation. Probably from the Essays, but I was unable to find it (or variants) there or elsewhere online.

Added on 1-Feb-04 | Last updated 23-Jul-25
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Topics: agree, agreeable, agreement, conversation, debate, discussion, dispute
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The mind that has no fixed goal loses itself; for as they say, to be everywhere is to be nowhere.

[L’âme qui n’a point de but établi, elle se perd: car comme on dit, c;est n’ètre en aucun lieu que d’être partout.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 8 (1.8), “Of Idleness [De l’Oisiveté]” (1572) [tr. Ives (1925)]
(Source)

This essay appeared in the 1st ed. (1580), and was modified in each of the following.

The proverb referenced is from Martial (ep. 7.73); it was paraphrased as indicated in the 1st ed., and then the actual Latin quotation ("Quisquis ubique habitat, Maxime, nusquam habitat") was added in the 2nd ed. (1588).

(Source (French)). Alternate translations:

The minde that hath no fixed bound, will easilie loose it selfe: For, as wee say, To be everie where, is to be no where.
[tr. Florio (1603)]

The Soul that has no establish’d Limit to circumscribe it, loses it self, as the Epigrammist says, He that lives every where, does no where live.
[tr. Cotton (1686)]

The soul that has no established aim loses itself, for, as it is said -- "Quisquis ubique habitat, Maxime, nusquam habitat."
[tr. Cotton/Hazlitt (1877)]

The soul that has no established limits to circumscribe itself, loses itself. As the epigrammatist says, "He that is everywhere is nowhere."
[tr. Rector (1899)]

The soul that has no fixed goal loses itself; for as they say, to be everywhere is to be nowhere.
[tr. Frame (1943)]

When the soul is without a definite aim, she gets lost; for, as they say, if you are everywhere you are nowhere.
[tr. Screech (1987)]

The mind that has no fixed aim loses itelf, for, as they say, to be everywhere is to be nowhere.
[tr. Cohen (1993)]

A soul with no fixed goal is sure to lose its way for, as they say, to be everywhere is to be nowhere.
[tr. HyperEssays (2023)]

Added on 14-Jul-17 | Last updated 23-Jul-25
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Topics: aim, concentration, discipline, focus, get lost, goal, intent, meme, mind, purpose, soul, target, wander
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So too with our minds. If we do not keep them busy with some particular subject which can serve as a bridle to rein them in, they charge ungovernably about, ranging to and fro over the wastelands of our thoughts. Then, there is no madness, no raving lunacy, which such agitations do not bring forth.
[Ainsi est-il des esprits, si on ne les occupe à certain sujet, qui les bride & contraigne, ils se jettent desreglez, par-ci par là, dans le vague champ des imaginations. Et n’est follie ny réverie, qu’ils ne produisent en cette agitation.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 8 (1.8), “Of Idleness [De l’Oisiveté]” (1572) [tr. Screech (1987)]
(Source)

This essay was in the 1st ed. (1595); though the essay was revised for later editions, this text was not. The Essays themselves were begun to cure the melancholy and unrestrained thoughts caused by Montaigne's moving to his country estates, retiring from public life, and isolating himself in the château library for some time. This essay speaks to that experience.

(Source (French)). Alternate translations:

So is it of minds, which except they be busied about some subject, that may bridle and keepe them under, they will here and there wildely scatter themselves through the vaste field of imaginations. And there is no follie, or extravagant raving, they produce not in that agitation.
[tr. Florio (1603)]

So it is with Wits, which if not applyed to some certain Study that may fix and restrain them, run into a thousand Extravagancies, and are eternally roving here and there in the inextricable Labyrinth of restless Imagination. In which wild and irregular Agitation, there is no Folly, nor idle Fancy they do not light upon.
[tr. Cotton (1686)]

So it is with our minds, which, if not applied to some particular subject to check and restrain them, rove about confusedly in the vague expanse of imagination. In which agitation there is no folly nor idle fancy which they do not create.
[tr. Friswell (1868)]

So it is with minds, which if not applied to some certain study that may fix and restrain them, run into a thousand extravagances, eternally roving here and there in the vague expanse of the imagination -- in which wild agitation there is no folly, nor idle fancy they do not light upon.
[tr. Cotton/Hazlitt (1877)]

So it is with our minds. If we do not apply them to some sort of study that will fix and restrain them, they will drift into a thousand extravagances, and will sternly run here and there in an inextricable labyrinth of restless imagination. In this wild and irregular agitation there is no folly nor idle fancy they do not touch upon.
[tr. Rector (1899)]

So it is with our minds: if we do not keep them occupied with a distinct subject, which curbs and restrains them, they run aimlessly to and fro, in the undefined field of imagination. And there is no folly or fantasy to which they do not give birth in this agitation.
[tr. Ives (1925)]

So it is with minds. Unless you keep them busy with some definite subject that will bridle and control them, they throw themselves in disorder hither and yon in the vague field of imagination. And there is no mad or idle fancy that they do not bring forth in this agitation.
[tr. Frame (1943)]

So it is with our minds. If we do not occupy them with some definite subject which curbs and restrains them, they rush wildly to and fro in the ill-defined field of the imagination. And there is no folly or fantasy that they will not produce in this restless state.
[tr. Cohen (1958)]

If [minds] have no object to busy themselves with, something to check and restrain them, they will run free and ramble through the open field of their imagination. And in this state of excitement, minds will come up with all kinds of foolishness and fantasies.
[tr. HyperEssays (2025)]

Added on 5-Feb-25 | Last updated 23-Jul-25
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Topics: agitation, boredom, concentration, fancy, focus, idleness, imagination, madness, raving, reverie, thinking, thoughts
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If falsehood, like truth, had but one face, we should be better off, for we should take for certain the contrary of what the liar said. But the opposite of truth has a hundred thousand shapes and a limitless field.
[Si comme la verité, le mensonge n’avoit qu’un visage, nous serions en meilleurs termes : car nous prendrions pour certain l’opposé de ce que diroit le menteur. Mais le revers de la verité a cent mille figures, et un champ indefiny.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 9 (1.9), “Of Liars [Des Menteurs]” (1572) [tr. Ives (1925)]
(Source)

(Source (French)). Alternate translations:

If a lie had no more faces but one, as truth hath; we should be in farre better termes then we are: For, whatsoever a lier should say, we would take it in a contrarie sense. But the opposite of truth hath many-many shapes, and an undefinite field.
[tr. Florio (1603)]

If Falshood had, like Truth, but one Face only, we should be upon better Terms; for we should then take the contrary to what the Lyer says for certain Truth; but the Reverse of Truth has a hundred thousand Figures, and a Field indefinite without Bound or Limit.
[tr. Cotton (1686)]

If Falsehood had, like Truth, only one face, we should be upon better terms; for we should then take the contrary of what the liar should say for certain truth; but the reverse of truth has a hundred thousand forms, and a field without limits.
[tr. Friswell (1868)]

If falsehood had, like truth, but one face only, we should be upon better terms; for we should then take for certain the contrary to what the liar says: but the reverse of truth has a hundred thousand forms, and a field indefinite, without bound or limit.
[tr. Cotton/Hazlitt (1877)]

If falsehood, like truth, had only one face, we would be in better shape. For we would take as certain the opposite of what the liar said. But the reverse of truth has a hundred thousand shapes and a limitless field.
[tr. Frame (1943)]

If a lie, like truth, had only one face we could be on better terms, for certainty would be the reverse of what the liar said. But the reverse side of truth has a hundred thousand shapes and no defined limits.
[tr. Screech (1987)]

If, like truth, falsehood had only one face, we would be better off. We could trust that the opposite of whatever a liar says is true. But the flip side of the truth is endless and has a hundred thousand faces.
[tr. HyperEssays (2023)]

Added on 13-Jul-09 | Last updated 23-Jul-25
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Topics: deceit, deception, falsehood, inaccuracy, liar, lie, lying, truth
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Particularly dangerous are old men who retain the memory of past events, but do not remember how often they have repeated them. I have known some very amusing tales to become most tiresome when told by some gentlemen whose whole audience has been sated with them a hundred times.
[Sur tout les vieillards sont dangereux, à qui la souvenance des choses passees demeure, et ont perdu la souvenance de leurs redites. J’ay veu des recits bien plaisants, devenir tres-ennuyeux, en la bouche d’un Seigneur, chascun de l’assistance en ayant esté abbreuvé cent fois.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 9 (1.9), “Of Liars [Des Menteurs]” (1572) [tr. Cohen (1958)]
(Source)

This essay was included in the 1st (1580) edition, and expanded in 1588 and 1595. This particular passage was added for the 1595 edition.

(Source (French)). Alternate translations:

Above all, old men are dangerous, who have onelie the memorie of things past left them, and have lost the remembrance of their repetitions. I have heard some very pleasant reports become most irkesome and tedious in the mouth of a certaine Lord, forsomuch as all the by-standers had manie times beene cloyed with them.
[tr. Florio (1603)]

But above all, old Men, who yet retain the Memory of things past, and forget how often they have told them, are most dangerous Company for this fault; and I have known Stories from the Mouth of a Man of very great Quality, otherwise very pleasant in themselves, become very troublesome, by being a hundred times repeated over and over again.
[tr. Cotton (1686)]

But, above all, old men who retain the memory of things past, and forget how often they have told them, are dangerous company; and I have known stories from the mouth of a man of very great quality, otherwise very pleasant in themselves, become very wearisome by being repeated a hundred times over and over again to the same people.
[tr. Cotton/Hazlitt (1877)]

Above all, old men are in danger, who retain remembrance of past things and have lost remembrance of their twice-told stories I have known some really amusing tales to become very tiresome in the mouth of a man of the world, every one present having heard them poured out a hundred times.
[tr. Ives (1925)]

Old men especially are dangerous, whose memory of things past remains, but who have lost the memory of their repetitions. I have seen some very amusing stories become very boring in the mouth of one nobleman, everyone present having been sated with them a hundred times.
[tr. Frame (1943)]

Old men are particularly vulnerable: they remember the past but forget that they have just told you! I have known several amusing tales become boring in one gentleman’s mouth: his own people have had their fill of it a hundred times already.
[tr. Screech (1987)]

The most dangerous are the elderly who have kept their recollections of the past but have lost track of their sharing them. I know of pleasant tales told by a certain gentleman that turned quite boring after each member of his audience had been regaled with it a hundred times.
[tr. HyperEssays (2025)]

Added on 21-Jan-26 | Last updated 21-Jan-26
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Topics: anecdote, elderly, memory, old age, repeating, repetition, retelling, story
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In truth, it is not want, but rather abundance, that breeds avarice.
[De vray, ce n’est pas la disette, c’est plustost l’abondance qui produict l’avarice.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 14 (1.14), “The Taste of Good and Bad Things Depends Mostly on the Opinion We Have of Them [Que le goust des biens et des maux despend en bonne partie de l’opinion que nous en avons]” (1572) [tr. Frame (1943)]
(Source)

Though this chapter was written around 1572 for the 1580 edition, this text was added for the 1588 edition. The chapter as a whole was numbered ch. 14 in the 1580 and 1588 editions, moved to ch. 40 for the 1595 ed. Most modern translations use the original numbering.

(Source (French)). Alternate translations:

Verily, it is not want, but rather plenty that causeth avarice.
[tr. Florio (1603), ch. 40]

In plain truth, it is not Want, but rather Abundance, that Creates Avarice.
[tr. Cotton (1686), ch. 40]

In truth, it is not want, but rather abundance, that creates avarice.
[tr. Cotton/Hazlitt (1877), ch. 40]

In truth, it is not want, but rather abundance, which gives birth to avarice.
[tr. Ives (1925)]

And truly it is not want that produces avarice but plenty.
[tr. Screech (1987)]

Truly, abundance rather than want causes stinginess.
[tr. HyperEssays (2023)]

Added on 14-Mar-24 | Last updated 23-Jul-25
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Topics: abundance, acquisition, avarice, greed, more, poverty, want, wealth
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There is nothing I hate more than haggling. It is simply a petty and brazen business: Two parties will negotiate and argue for an hour only to walk away from what they have solemnly agreed to over five pennies’ worth of overcharge.
[Il n’est rien que je haysse comme à marchander : c’est un pur commerce de trichoterie et d’impudence. Apres une heure de debat et de barguignage, l’un et l’autre abandonne sa parolle et ses sermens pour cinq sous d’amendement.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 14 (1.14), “The Taste of Good and Bad Things Depends Mostly on the Opinion We Have of Them [Que le goust des biens et des maux despend en bonne partie de l’opinion que nous en avons]” (1572) [tr. HyperEssays (2023)]
(Source)

Though this chapter was written around 1572 for the 1580 edition, this text was added for the 1588 edition. The chapter as a whole was numbered ch. 14 in the 1580 and 1588 editions, moved to ch. 40 for the 1595 ed. Most modern translations use the original numbering.

(Source (French)). Alternate translations:

There is nothing I hate more then driving of bargains: It is a meere commerce of dodging and impudencie. After an houres debating and paltring, both parties will goe from their wordes and oathes for the getting or saving of a shilling.
[tr. Florio (1603), ch. 40]

There is nothing I hate so much, as driving a Bargain; ’tis a meer Traffick of Couzenage and Impudence; where after an Hours cheapning and dogding, both Parties abandon their Word and Oath for Five Sols profit, or abatement.
[tr. Cotton (1686), ch. 40]

There is nothing I hate so much as driving a bargain; 'tis a mere traffic of cozenage and impudence, where, after an hour's cheapening and hesitating, both parties abandon their word and oath for five sols' abatement.
[tr. Cotton/Hazlitt (1877), ch. 40]

There is nothing that I hate so much as haggling; it is a mere interchange of cheating and impudence. Afer an hour of wrangling and chaffering, one and the other side sacrifices his word and his oaths for a charge of five sous.
[tr. Ives (1925)]

There is nothing I hate like bargaining. It is a pure interchange of trickery and shamelessness: after an hour of disputing and haggling both men go back on their word and their oath for a gain of five sous.
[tr. Frame (1943)]

There is nothing I hate more than bargaining. It is a pure exchange of trickery and effrontery: after hours of arguing and haggling both sides go back on their pledged word to gain a few pence more.
[tr. Screech (1987)]

Added on 3-Apr-24 | Last updated 23-Jul-25
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Topics: bargaining, haggling, negotiation
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Trust in another’s goodness is no light testimony to one’s own.
[La fiance de la bonté d’autruy, est un non leger tesmoignage de la bonté propre]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 14 (1.14), “The Taste of Good and Bad Things Depends Mostly on the Opinion We Have of Them [Que le goust des biens et des maux despend en bonne partie de l’opinion que nous en avons]” (1572) [tr. Screech (1987)]
(Source)

Writing admirably of an elderly prelate who had turned over management of his household and wealth to a succession of trusted servants.

This essay was in the 1st ed. (1580), but was expanded substantially for subsequent editions. This passage first appeared in the 3rd edition (1595). It is in Book 1, number 40 in most older translations; some more recent ones (as noted) number it as 14.

(Source (French)). Alternate translations:

The confidence in others honestie, is no light testimonie of ones owne integritie [Confidence in others’ honesty is no light testimony of one’s own integrity].
[tr. Florio (1603)]

The confidence of another Mans vertue, is no light evidence of a Mans own.
[tr. Cotton (1686)]

The confidence in another man's virtue is no light evidence of a man's own.
[tr. Cotton/Hazlitt (1877)]

Confidence in another's goodness is no slight testimony of one's own goodness.
[tr. Ives (1925), 1.14]

Confidence in the goodness of others is no slight testimony to one's own goodness.
[tr. Frame (1943), 1.14]

Trust in the goodness of others truly testifies to the goodness in ourselves.
[tr. HyperEssays (2025)]

Added on 1-Feb-04 | Last updated 23-Jul-25
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Topics: faith, goodness, integrity, self-image, self-reflection, trust, virtue
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It is fear that I am most afraid of. In harshness it surpasses all other mischances.
[C’est ce dequoy j’ay le plus de peur, que la peur. Aussi surmonte elle en aigreur tous autres accidents.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 17 (1.17), “Of Fear [De la Peur]” (1572) [tr. Screech (1987), 1.18]
(Source)

This essay was in the 1st (1580) edition, and was expanded in subsequent editions. This particular passage was added for the final, 1595, edition.

Some editions and translations, following the 1588 sequence, refer to this as being in ch. 18.

See also Roosevelt (1933).

(Source (French)). Alternate translations:

It is feare I stand most in feare of. For, in sharpnesse it surmounteth all other accidents.
[tr. Florio (1603)]

The thing in the World I am most afraid of is Fear, and with good reason, that Passion alone, in the trouble of it, exceeding all other Accidents.
[tr. Cotton (1686)]

The thing I am most afraid of is fear, because it is a passion which supersedes and suspends all others.
[tr. Friswell (1868)]

The thing in the world I am most afraid of is fear, that passion alone, in the trouble of it, exceeding all other accidents.
[tr. Cotton/Hazlitt (1877)]

The thing I am most afraid of is fear. And, indeed, it surpasses in sharpness all other calamities.
[tr. Ives (1925), 1.18]

The thing I fear most is fear.
Moreover, it exceeds all other disorders in intensity.
[tr. Frame (1943), 1.18]

Fear is what I fear most.
No other experience is more bitter.
[tr. HyperEssays (2025)]

Added on 20-Aug-25 | Last updated 20-Aug-25
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Topics: fear, fright, terror
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I want a man to act, and to prolong the functions of life as long as he can; and I want death to find me planting my cabbages, but careless of death, and still more of my unfinished garden.
[Je veux qu’on agisse, et qu’on allonge les offices de la vie, tant qu’on peut: et que la mort me trouve plantant mes choux ; mais nonchallant d’elle, et encore plus de mon jardin imparfait.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 19 (1.19), “That to Philosophize Is to Learn to Die [Que Philosopher, c’est apprendre à mourir]” (1572-03) [tr. Frame (1943)]
(Source)

Published in the 1580 ed.; the second clause (on prolonging the normal activities of life as long as possible) was added in the 1595 ed.

(Source (French)). Alternate translations:

I would have a man to be doing, and to prolong his lives offices, as much as lieth in him, and let death seize upon me, whilst I am setting my cabiges, carelesse of her darte, but more of my unperfect garden.
[tr. Florio (1603)]

I would always have a man to be doing, and, as much as in him lies, to extend, and spin out the Offices of life; and then let Death take me planting Cabages, but without any careful thought of him, and much less of my Garden’s not being finished.
[tr. Cotton (1686)]

I would always have a man to be doing, and spinning out the offices of life as far as possible; and though death should seize me planting my cabbages, I should not be concerned at it, much less for leaving my garden unfinished.
[tr. Friswell (1868)]

I would always have a man to be doing, and, as much as in him lies, to extend and spin out the offices of life; and then let death take me planting my cabbages, indifferent to him, and still less of my gardens not being finished.
[tr. Cotton/Hazlitt (1877)]

I desire that a man should act, and prolong the employments of life as long as he can, and that death may find me planting my cabbages, but indifferent regarding it, and even more regarding my unfinished garden.
[tr. Ives (1925)]

I want death to find me planting my cabbages, but caring little for it, and even less about the imperfections of my garden.
[tr. Rat (1958)]

I want us to be doing things, prolonging life’s duties as much as we can; I want Death to find me planting my cabbages, neither worrying about it nor the unfinished gardening.
[tr. Screech (1987)]

I wish for us to be doing, and to carry on with our responsibilities in life while we still can. I want death to find me planting my cabbages, indifferent to it, with my garden still a work in progress.
[tr. HyperEssays (2024)]

Added on 24-Jul-09 | Last updated 11-Sep-25
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Topics: action, activity, death, dying, garden, living, meme, satisfaction, serenity, usefulness
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Life’s usefulness is not in its length, but in its use: some who have lived a long time have lived but little — take heed of it while you are still in it. For you to have lived enough lies in your will, not in the number of your years.
[L’utilité du vivre n’est pas en l’espace: elle est en l’usage. Tel a vescu long temps, qui a peu vescu. Attendez vous y pendant que vous y estes. Il gist en vostre volonté, non au nombre des ans, que vous ayez assez vescu.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 19 (1.19), “That to Philosophize Is to Learn to Die [Que Philosopher, c’est apprendre à mourir]” (1572-03) [tr. Atkinson/Sices (2012)]
(Source)

This essay was present in the 1st (1580) edition, but this passage dates from the final (1595) collection.

Some translators use the older 1588 chapter sequence, and identify this as ch. 20.

(Source (French)). Alternate translations:

The profit of life consistes not in the space, but rather in the use. Some man hath lived long, that hath had a short life. Follow it whilst you have time. It consists not in number of yeares, but in your will, that you have lived long enough.
[tr. Florio (1603)]

Neither does the Utility of living consist in the length of days, but in the well husbanding and improving of Time, and such an one may have been who has longer continued in the World than the ordinary Age of Man; that has yet liv’d but a little while. Make use of Time while it is present with you. It depends upon your Will, and not upon the number of Days, to have a sufficient length of Life.
[tr. Cotton (1686)]

The benefit of life consists not in the space, but in the use of it. Such a one may have lived a long time who yet may be said to have enjoyed but a short life. Give attention to time while it is present with you. It depends upon your will and not upon the nujmber of years that you have lived long enough.
[tr. Friswell (1868)]

The utility of living consists not in the length of days, but in the use of time; a man may have lived long, and yet lived but a little. Make use of time while it is present with you. It depends upon your will, and not upon the number of days, to have a sufficient length of life.
[tr. Cotton/Hazlitt (1877)]

The usefulness of living is not in length of time, but in its use. A man may have lived long who has lived little. Look well to life whilst you are in life. It depends on your will, not on the number of your years, whether you ahve loved long enough.
[tr. Ives (1925)]

Wherever your life ends, it is all there. “The advantage of living is not measured by length, but by use; some men have lived long, and lived little; attend to it while you are in it. It lies in your will, not in the number of years, for you to have lived enough.
[tr. Frame (1943)]

The value of life lies not in the length of days but in the use you make of them; he has lived for a long time who has little lived. Whether you have lived enough depends not on the number of your years but on your will.
[tr. Rat (1958), 1.20]

The usefulness of living lies not in duration but in what you make of it. Some have lived long and lived little. See to it while you are still here. Whether you have lived enough depends not on a count of years but on your will.
[tr. Screech (1987)]

Life is worth not its extent but its use. Some lived little who lived a long while. Pay attention to life while you live yours. Whether you have lived enough depends on your will, not on a number of years.
[tr. HyperEssays (2025)]

Added on 15-Sep-25 | Last updated 15-Sep-25
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Topics: fulfillment, full life, good life, life, lifespan, lifetime, living, mortality
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One should always have one’s boots on, and be ready to leave.
[Il faut estre tousjours botté et prest à partir, en tant que en nous est.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 19 (1.19), “That to Philosophize Is to Learn to Die [Que Philosopher, c’est apprendre à mourir]” (1572-03) [tr. Rat (1958), 1.20]
(Source)

On being prepared to die at any time.

This essay and passage were present in the 1st (1580) edition; the essay was expanded for subsequent editions.

Some translators use the older 1588 chapter sequence, and identify this as ch. 20.

(Source (French)). Alternate translations:

A man should ever, as much as in him lieth, be ready booted to take his journey.
[tr. Florio (1603)]

We should always (as near as we can) be booted and spurr’d, and ready to go.
[tr. Cotton (1686)]

We should always, as far as possible, be booted and ready to depart.
[tr. Friswell (1868)]

We should always, as near as we can, be booted and spurred, and ready to go.
[tr. Cotton/Hazlitt (1877)]

We must always be booted and ready to depart, so far as lies in us.
[tr. Ives (1925), 1.20]

We must be always booted and ready to go, so far as it is in our power.
[tr. Frame (1943), 1.20]

As far as we possibly can we must always have our boots on, ready to go.
[tr. Screech (1987), 1.20]

We must always have our boots on, ready to leave, insofar as we can.
[tr. Atkinson/Sices (2012)]

We must always have our boots on and, as much as possible, be ready to go.
[tr. HyperEssays (2024)]

Added on 3-Sep-25 | Last updated 3-Sep-25
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Topics: death, mortality, preparedness, readiness
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Miracles arise from our ignorance of nature, not from nature itself.
[Les miracles sont, selon l’ignorance en quoy nous sommes de la nature, non selon l’estre de la nature.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 23 (1.23), “Of Custom and Not Easily Changing an Accepted Law [De la Coustume et de Ne Changer Aisément une Loy Receüe]” (1572) [tr. Lowenthal (1935)]
(Source)

The original essay is from 1572; this passage was added in the "C" period, prior to Montaigne's death and the final 1595 edition. The Lowenthal translation is from an edited autobiography, drawing from the Essays and other sources.

(Source (French)). Alternate translations:

Miracles are according to the ignorance wherein we are by nature, and not according to nature's essence.
[tr. Florio (1603), ch. 22]

Miracles appear such, according to our ignorance of nature, and not according to the real essence of nature.
[tr. Cotton (1686), ch. 22]

Miracles appear to be so, according to our ignorance of nature, and not according to the essence of nature.
[tr. Cotton/Hazlitt (1877), ch. 22]

Miracles exist from our ignorance of nature, not in nature herself.
[tr. Ives (1925)]

Miracles arise from our ignorance of nature, not from the essence of nature.
[tr. Frame (1943)]

Miraculous wonders depend on our ignorance of Nature, not on the essence of Nature.
[tr. Screech (1987)]

Added on 24-Oct-11 | Last updated 23-Jul-25
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We should note that games are not games for children but are to be judged as the most serious things they do.
[De vray il faut noter, que les jeux des enfants ne sont pas jeux: & les faut juger en eux, comme leurs plus serieuses actions.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 23 (1.23), “Of Custom and Not Easily Changing an Accepted Law [De la Coustume et de Ne Changer Aisément une Loy Receüe]” (1572) [tr. Screech (1987)]
(Source)

(Source (French)). Alternate translations:

For truely it is to bee noted, that Childrens playes are not sports, and should be deemed as their most serious actions.
[tr. Florio (1603), ch. 22]

As it must be noted, that the plays of children are not in jest, but must be judged of as their most serious actions.
[tr. Cotton (1686)]

Indeed, it is to be noted, that the plays of children are not performed in play, but are to be judged in them as their most serious actions.
[tr. Cotton/Hazlitt (1877), ch. 22]

We must take note that the games of children are not games in their eyes; and we must regard these as their most serious actions.
[E.g. (1884)]

Indeed, it should be noted that the games of children are not games, and must be judged as their most serious acts.
[tr. Ives (1925), ch. 23]

Indeed it must be noted that children’s games are not games, and must be judged in children like their more serious actions.
[tr. Frame (1943), ch. 23]

Added on 29-Nov-16 | Last updated 23-Jul-25
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All other knowledge is harmful to him who has not the knowledge of goodness.
[Toute autre science, est dommageable à celuy qui n’a la science de la bonté.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 24 (1.24), “Of Pedantry [Du pedantisme]”(1572-1578) [tr. Ives (1925), ch. 25]
(Source)

While the original essay dates back to 1572-1578 and the first edition, this passage was added 1588–1592 for the 1595 edition.

(Source (French)). Alternate translations:

Each other science is prejudciall unto him that hath not the science of goodnesse.
[tr. Florio (1603)]

All other knowledge is detrimental to him who has not the science of becoming a good man.
[tr. Cotton (1686); Friswell (1868)]

All other knowledge is hurtful to him who has not the science of goodness.
[tr. Cotton/Hazlitt (1877)]

All other learning is hurtful to him who has not the knowledge of honesty and goodness.
[tr. Rector (1899)]

Any other knowledge is harmful to a man who has not the knowledge of goodness.
[tr. Frame (1943), ch. 25]

All other knowledge is harmful in a man who has no knowledge of what is good.
[tr. Screech (1987), ch. 25]

Added on 15-Sep-21 | Last updated 23-Jul-25
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We readily inquire, “Does he know Greek or Latin?” “Can he write poetry and prose?” But what matters most is what we put last: “Has he become better and wiser?” We ought to find out not who understands most but who understands best. We work merely to fill the memory, leaving the understanding and the sense of right and wrong empty.
[Nous enquerons volontiers, Sçait-il du Grec ou du Latin ? escrit-il en vers ou en prose ? mais, s’il est devenu meilleur ou plus advisé, c’estoit le principal, & c’est ce qui demeure derriere. Il falloit s’enquerir qui est mieux sçavant, non qui est plus sçavant. Nous ne travaillons qu’à remplir la memoire, & laissons l’entendement & la conscience vuide.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 24 (1.24), “Of Pedantry [Du pedantisme]”(1572-1578) [tr. Screech (1987), ch. 25]
(Source)

This chapter was present in the 1580 edition, and was expanded in succeeding ones. In the case of this passage, the words "and the sense of right and wrong" were added in the 1595 ed.

The 1595 ed. and beyond labeled this as ch. 24; the 1588 ed. used ch. 25. Different translators may vary.

(Source (French)). Alternate translations:

We are ever ready to aske, Hath he any skill in the Greeke and Latine tongue? can he write well? doth hee write in prose or verse? But whether hee bee growne better or wiser, which should bee the chiefest of his drift, that is never spoken of, we should rather enquire who is better wise, then who is more wise. We labour, and toyle, and plod to fill the memorie, and leave both understanding and conscience emptie.
[tr. Florio (1603), ch. 24]

Men are ready to ask, does he understand Greek or Latin? Is he a poet or prose writer? But whether he is the better or more discreet man, though it is the main question, is the last; for the inquiry should be, who has the best learning, not who has the most.
We only take pains to stuff the memory, and leave the understanding and conscience quite unfurnished. [tr. Cotton (1686), ch. 24]

Men are apt presently to inquire, does such a one understand Greek or Latin? Is he a poet? or does he write in prose? But whether he be grown better or more discreet, which are qualities of principal concern, these are never thought of. We should rather examine, who is better learned, than who is more learned.
We only labor to stuff the memory, and leave the conscience and the understanding unfurnished and void.
[tr. Cotton/Hazlitt (1877), ch. 24]

Men are apt to inquire, "Does such a one undersdtand Greek and Latin? Is he a poet, or does he write prose?" But the main point, whether he be better or more discreet, we inquire into the lastd. The question should be, Who is the better learned? rather than, Who is the more learned?
We labor and plot to stuff the memory8 and in the meantime leave the conscience and the understanding empty.
[tr. Rector (1899)]

We readily ask ourselves: "Does he know Greek or Latin? Does he write in verse or in prose?" but whether he has become better or more thoughtful -- that is the principal thing, and that is left in the background. The enquiry should be, who is best learned, not who is most learned. We labour only to fill the memory, and we leave the understanding and the conscience empty.
[tr. Ives (1925), ch. 25]

We are eager to inquire: “Does he know Greek or Latin? Does he write in verse or in prose?” But whether he has become better or wiser, which would be the main thing, that is left out. We should have asked who is better learned, not who is more learned.
We labor only to fill our memory, and leave the understanding and the conscience empty.
[tr. Frame (1943), ch. 25]

Added on 30-Oct-17 | Last updated 23-Jul-25
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Eloquence which diverts our minds to itself is harmful to its subject.

[L’eloquence faict injure aux choses, qui nous destourne à soy.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 26 (1.26), “Of the Education of Children [De l’institution des enfans]” (1579) [tr. Ives (1925)]
(Source)

First published in the 1580 edition.

(Source (French)). Alternate translations:

That eloquence offereth injurie unto things, which altogether drawes us to observe it.
[tr. Florio (1603), ch. 25]

That eloquence prejudices the subject it would advance, that wholly attracts us to itself.
[tr. Cotton (1686), ch. 25; Cotton/Hazlitt (1877)]

That sort of eloquence which makes us in love with Ourselves, does an injury to the subject it treats of.
[alt. tr. Cotton (1686), ch. 25]

The eloquence that diverts us to itself harms its content.
[tr. Frame (1943)]

When eloquence draws attention to itself it does wrong by the substance of things.
[tr. Screech (1987)]

Added on 3-Dec-09 | Last updated 23-Jul-25
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He that falls obstinate in his courage — Si succiderit, de genu pugnat — he who, for any danger of imminent death, abates nothing of his assurance; who, dying, yet darts at his enemy a fierce and disdainful look, is overcome not by us, but by fortune; he is killed, not conquered.
The most valiant are sometimes the most unfortunate.
There are defeats more triumphant than victories.
[Celuy qui tombe obstiné en son courage, si succiderit, de genu pugnat. Qui pour quelque danger de la mort voisine, ne relasche aucun point de son asseurance, qui regarde encores en rendant l’ame, son ennemy d’une veuë ferme & desdaigneuse, il est battu, non pas de nous, mais de la fortune: il est tué, non pas vaincu: les plus vaillans sont par fois les plus infortunez. Aussi y a-il des pertes triomphantes à l’envy des victoires.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 30 (1.30), “Of Cannibals [Des Cannibales]” (1578) [tr. Cotton/Hazlitt (1877)]
(Source)

The Latin phrase is from Seneca, De Provdentia [On Providence], 1.2. It means "If his legs fail him he fights on his knees."

Note this was inserted into this passage only in the final, 1595, edition, as was the final sentence (defeats greater than victories). The most-valiant/most-unfortunate sentence was an addition in the 1588 edition.

As examples of the concluding sentence, he goes on to compare great victories (Salamis, Plataea, Mycale, Sicily) to the "defeat" of Leonidas and his Spartans at Thermopylae.

Some editions use the 1588 sequence of chapters, not the 1595, and so identify this as ch. 31.

(Source (French)). Alternate translations:

Hee that obstinately faileth in his courage, Si succiderit, de genu pugnat. He that in danger of imminent death, is no whit danted in his assurednesse; he that in yeelding up his ghost beholdeth his enemie with a scornefull and fierce looke, he is vanquished, not by us, but by fortune: he is slaine, but not conquered. The most valiant, are often the most unfortunate. So are there triumphant losses in envie of victories.
[tr. Florio (1603)]

He that falls obstinate in his courage -- Si succiderit, de genu pugnat; -- he who, for any danger of imminent death, abates nothing of his assurance; who, dying, yet darts at his enemy a fierce and disdainful look, is overcome not by us, but by fortune; he is killed, not conquered; the most valiant are sometimes the most unfortunate. There are defeats more triumphant than victories.
[tr. Cotton (1686)]

The man who falls obstinately courageous, si succiderit, de genu pugnat. He who does not flinch, be he in ever such imminent danger of death, and who, when giving up the ghost, looks his enemy in the face with a stern and disdainful countenance, he is conquered not by us, but by fortune; nay, he is killed, not conquered; the most valiant being sometimes the most unfortunate. There are actually some defeats which may compare even with victories for triumph.
[tr. Friswell (1868)]

He who falls persistent in his will, si succiderit, de genu pugnat. He who abates no whit of his firmness and confidence for any danger form death not far away; he who, while yielding up his soul, still gazes at his foe with an unshrinking and disdainful eye -- he is beaten, not by us, but by fortune; he is killed, not conquered. The most valiant are sometimes the most unfortunate. So too there are defeats no less triumphant than victories.
[tr. Ives (1925)]

He who falls obstinate in his courage, if he has fallen, he fights on his knees [Seneca]. He who relaxes none of his assurance, no matter how great the danger of imminent death; who, giving up his soul, still looks firmly and scornfully at his enemy -- he is beaten not by us, but by fortune; he is killed, not conquered.
The most valiant are sometimes the most unfortunate. Thus there are triumphant defeats that rival victories.
[tr. Frame (1943), 1.31]

He who falls with a firm courage, "will, though fallen, fight on his knees." The man who yields no jot to his steadfastness for any threat of imminent death, who, as he yields up his soul, still gazes on his enemy with a firm and disdainful eye, is beaten not by us but by fortune; he is killed but he is not vanquished. The most valiant are sometimes the most unfortunate.
There are defeats, therefore, that are as splendid as victories.
[tr. Cohen (1958)]

The man who is struck down but whose mind remains steadfast, "si succiderit, de genu pugnat," the man who relaxes none of his mental assurance when threatened with imminent death and who faces his enemy with inflexible scorn as he gives up the ghost is beaten by Fortune not by us: he is slain but not vanquished. Sometimes it is the bravest who may prove most unlucky. So there are triumphant defeats rivalling victories.
[tr. Screech (1987), 1.31]

The man who falls, persevering in his courage, si succiderit, de genu pugnat. A man who does not relax any of his assurance despite the imminence of death -- who still gazes firmly and disdainfully at his enemy as he gives up the ghost -- is defeated not by us but by fortune'; he has been slain, not vanquished. Sometimes the most valiant are the most ill-fortuned. Thus there are triumphant defeats, rivaling victories.
[tr. Atkinson/Sices (2012)]

Added on 8-Oct-25 | Last updated 8-Oct-25
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A man’s worth and reputation lie in the mind and in the will: his true honour is found there. Bravery does not consist in firm arms and legs but in firm minds and souls: it is not a matter of what our horse or our weapons are worth but of what we are.
[L’estimation & le prix d’un homme consiste au cœur & en la volonté: c’est là ou gist son vray honneur: la vaillance c’est la fermeté, non pas des jambes & des bras, mais du courage & de l’ame: elle ne consiste pas en la valeur de nostre cheval, ny de nos armes, mais en la nostre.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 30 (1.30), “Of Cannibals [Des Cannibales]” (1578) [tr. Screech (1987), 1.31]
(Source)

Some translators use the 1588 sequence of chapters, not the 1595, and so identify this as ch. 31.

(Source (French)). Alternate translations:

The reputation and worth of a man consisteth in his heart and will: therein consists true honour: Constancie is valour, not of armes and legs, but of minde and courage: it consisteth not in the spirit and courage of our horse, nor of our armes, but in ours.
[tr. Florio (1603)]

The estimate and value of a man consist in the heart and in the will: there his true honour lies. Valour is stability, not of legs and arms, but of the courage and the soul; it does not lie in the goodness of our horse or our arms but in our own.
[tr. Cotton (1686)]

The estimation and value of a man consist in the heart and the will; and therein lies his true honour. Valour is the stability, not of legs and arms, but of courage and the mind; it does not consist in the goodness of our horse, or our armour, but in ourselves.
[tr. Friswell (1868)]

The estimate and value of a man consist in the heart and in the will: there his true honor lies. Valor is stability, not of legs and arms, but of the courage and the soul; it does not lie in the goodness of our horse or our arms: but in our own.
[tr. Cotton/Hazlitt (1877)]

A man's estimation and value depend on his heart and his will; that is where his true honour lives; valour is strength, not of arms and legs, but of the mind and the soul; it does not depend upon the worth of our horse or of our armour, but upon our own.
[tr. Ives (1925), 1.31]

The worth and value of a man is in his heart and his will; there lies his real honor. Valor is the strength, not of legs and arms, but of heart and soul; it consists not in the worth of our horse or our weapons, but in our own.
[tr. Frame (1943), 1.31]

A man’s value and reputation depend on his heart and his resolution; there his true honour lies. Valour is strength, not of leg or arm, but of the heart and soul; it lies not in the goodness of our horse or our weapons, but in our own.
[tr. Cohen (1958), 1.31]

A man's value and worth are to be found in his heart and will: that is where his true honor lies. Valor is strength not of legs and arms but of heart and mind; it is not a matter of our horse's or our weapons' value, but of our own.
[tr. Atkinson/Sices (2012)]

Added on 1-Oct-25 | Last updated 1-Oct-25
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Every man calls barbarous anything he is not accustomed to.
[Chacun appelle barbarie, ce qui n’est pas de son usage.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 30 (1.30), “Of Cannibals [Des Cannibales]” (1578) [tr. Screech (1987), 1.31]
(Source)

Some translators use the 1588 sequence of chapters, not the 1595, and so identify this as ch. 31.

(Source (French)). Alternate translations:

Men call that barbarisme which is not common to them.
[tr. Florio (1603)]

Every one gives the title of barbarism to everything that is not in use in his own country.
[tr. Cotton (1686)]

Everyone gives the denomination of barbarism to what is not the custom of his country.
[tr. Friswell (1868)]

Every one gives the title of barbarism to everything that is not in use in his own country.
[tr. Cotton/Hazlitt (1877)]

Every one calls "barbarism" whatever he is not accustomed to.
[tr. Ives (1925), 1.31]

Each man calls barbarism whatever is not his own practice.
[tr. Frame (1943)]

Everyone calls barbarism what is not customary to him.
[ed. Rat (1958), 1.31]

Everyone calls what he is not accustomed to barbarity.
[tr. Atkinson/Sices (2012)]

Added on 15-Oct-25 | Last updated 15-Oct-25
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Topics: barbarism, barbarity, bias, custom, familiarity, foreigners, jingoism, nationalism, prejudice, savagery, tradition, unfamiliarity
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But I do not approve of what I see in use, that is, to seek to affirm and support our religion by the prosperity of our enterprises. Our belief has other foundation enough, without going about to authorize it by events: for the people being accustomed to such plausible arguments as these and so proper to their taste, it is to be feared, lest when they fail of success they should also stagger in their faith.
[Mais je trouve mauvais ce que je voy en usage, de chercher à fermir & appuyer nostre religion par la prosperité de nos entreprises. Nostre creance a assez d’autres fondemens, sans l’authoriser par les evenemens. Car le peuple accoustumé à ces argumens plausibles, & proprement de son goust, il est danger, quand les evenemens viennent à leur tour contraires & des-avantageux, qu’il en esbranle sa foy.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 31 (1.31), “That a Man Is Soberly to Judge of the Divine Ordinance [Qu’il faut sobrement se mesler de juger des ordonnances divines] (1572) [tr. Cotton/Hazlitt (1877)]
(Source)

This chapter name has multiple disparate translations, e.g.:
"Hazarding an Opinion on God’s Plans Demands Caution"
"That a Man must not be too hasty in judging of Divine Ordinances"
"We should meddle soberly with judging divine ordinances"
"Judgements on God’s ordinances must be embarked upon with prudence"
"That It Is With Sobriety That We Should Undertake to Judge of the Divine Decrees"
Some editions and translations use the older 1588 chapter order, and refer to this as chapter 32, as noted below.

(Source (French)). Alternate translations:

But I utterly disalow a common custome amongst us, which is to ground and establish our religion upon the prosperitie of our enterprises. Our beleefe hath other sufficient foundations, and need not be authorized by events. For the people accustomed to these plausible arguments, and agreeing with his taste, when events sort contrarie and dis-advantageous to their expectation, they are in hazard to waver in their faith.
[tr. Florio (1603)]

But I do not approve of what I see in use, that is, to seek to establish and support our religion by the prosperity of our enterprises. Our belief has other foundations enough, without authorising it by events; for people accustomed to such plausible arguments as these, and so peculiar to their own taste, it is to be feared, lest when they fail of success, they should also stagger in their faith.
[tr. Cotton (1686)]

But I think ill of what I see to the customary -- the seeking to strengthen and support our religion by the prosperity of our undertakings. Our belief has enough other foundations, without giving authority to it by events; for if the people become accusomed to these arguments, which are plausible and suited to their taste, there is a danger that when, in turn, adverse and disadvantageous events happen, their faith will be shaken by them.
[tr. Ives (1925), 1.32]

But I think that the practice I see is bad, of trying to strengthen and support our religion by the good fortune and prosperity of our enterprises. Our belief has enough other foundations; it does not need events to authorize it. For when the people are accustomed to these arguments, which are plausible and suited to their taste, there is a danger that when in turn contrary and disadvantageous events come, this will shake their faith.
[tr. Frame (1943), 1.32]

What I consider wrong is our usual practice of trying to support and confirm our religion by the success or happy outcome of our undertakings. Our belief has enough other foundations without seeking sanction from events: people who have grown accustomed to such plausible arguments well-suited to their taste are in danger of having their faith shaken when the turn comes for events to prove hostile and unfavourable.
[tr. Screech (1987), 1.32]

Added on 11-Apr-25 | Last updated 23-Jul-25
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Nothing is so firmly believed as what is least known.

[N’est rien creu si fermement, que ce qu’on sçait le moins.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 31 (1.31), “That a Man Is Soberly to Judge of the Divine Ordinance [Qu’il faut sobrement se mesler de juger des ordonnances divines] (1572) [tr. Frame (1943), ch. 32]
(Source)

Both the essay and the quote appeared in the 1st (1580) edition.

(Source (French)). Alternate translations:

Nothing is so firmely beleeved, as that which a man knoweth least.
[tr. Florio (1603)]

Nothing is so firmly believed as what we least know.
[tr. Cotton (1686)]

What we know is the least of what we do not know.
[tr. Friswell (1868)]

Nothing is so firmly believed, as what we least know.
[tr. Cotton/Hazlitt (1877)]

Nothing is so firmly believed as that which we know least.
[tr. Ives (1925), ch. 32]

Nothing is so firmly believed as whatever we know least about.
[tr. Screech (1987), ch. 32]

Added on 1-Feb-04 | Last updated 23-Jul-25
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We must be content with the light that it may please the sun to shed upon us by his beams; and he who shall raise his eyes to bring a brighter beam into his very body, let him not think it strange if, for the punishment of his audacity, he thus lose his sight.
[Il se faut contenter de la lumiere qu’il plaist au Soleil nous communiquer par ses rayons, & qui eslevera ses yeux pour en prendre une plus grande dans son corps mesme, qu’il ne trouve pas estrange, si pour la peine de son outrecuidance il y perd la veuë.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 31 (1.31), “That a Man Is Soberly to Judge of the Divine Ordinance [Qu’il faut sobrement se mesler de juger des ordonnances divines] (1572) [tr. Ives (1925), ch. 32]
(Source)

On discerning God's will.

This passage of this essay was in the 1st (1580) edition.

(Source (French)). Alternate translations:

A man should be satisfied with the light, which it pleaseth the Sunne to communicate unto us by vertue of his beames; and he that shall lift up his eyes to take a greater within his bodie, let him not thinke it strange, if for a reward of his over-weening and arrogancie he loose his sight.
[tr. Florio (1603)]

We are to content ourselves with the light it pleases the sun to communicate to us, by virtue of his rays, and he that will lift up his eyes to take in a greater, let him not think it strange if, for the punishment of his presumption, he thereby lose his sight.
[tr. Cotton (1686)]

We are to content ourselves with the light it pleases the sun to communicate to us, by virtue of his rays; and who will lift up his eyes to take in a greater, let him not think it strange, if for the reward of his presumption, he there lose his sight.
[tr. Cotton/Hazlitt (1877)]

We must be content with the light that it pleases the sun to communicate to us by its rays; and if anyone raises his eyes to gain a greater light from its very body, let him not find it strange if as a penalty for his presumption he loses his sight.
[tr. Frame (1943), 1.32]

We must be content with the light which the Sun vouchsafes to shed on us by its rays: were a man to lift up his eyes to seek a greater light in the Sun itself, let him not find it strange if he is blinded as a penalty for his presumption.
[tr. Screech (1987), 1.32]

Added on 30-Apr-25 | Last updated 23-Jul-25
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Topics: arrogance, audacity, discernment, divine plan, divine punishment, divine will, God, ineffability, mystery, presumption, pride, revelation, sun, understanding
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The greatest thing in the world is to know how to belong to oneself.
[La plus grande chose du monde c’est de sçavoir estre à soy.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 38 (1.38), “Of Solitude [De la solitude]” (1572) [tr. Frame (1943), 1.39]
(Source)

Present in the 1st (1580) edition.

Some translators use the 1588 sequence of chapters, not the 1595, and so identify this as ch. 39.

(Source (French)). Alternate translations:

The greatest thing of the world, is for a man to know how to be his owne.
[tr. Florio (1603)]

The greatest thing in the world is for a person to know that he is his own master.
[tr. Cotton (1686)]

The greatest thing in the world is for a man to know that he is his own.
[tr. Cotton/Hazlitt (1877)]

The greatest thing in the world is to know how to belong to oneself.
[tr. Ives (1925), 1.39]

The greatest thing in the world is to know how to be oneself.
[ed. Rat (1958), 1.39]

The greatest thing in the world is to know how to live to yourself
[tr. Screech (1987)]

The greatest thing in the world is to know how to belong to oneself.
[tr. Atkinson/Sices (2012)]

Added on 22-Oct-25 | Last updated 22-Oct-25
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Topics: independence, individuality, self-confidence, self-determination, self-knowledge, self-mastery, self-reliance, self-sufficiency, solitude
More quotes by Montaigne, Michel de

It is dangerous to attack a man whom you have deprived of every means of escape except by fighting, for necessity is a violent schoolmistress.
[Il fait dangereux assaillir un homme, à qui vous avez osté tout autre moyen d’eschapper que par les armes : car c’est une violente maistresse d’escole que la necessité.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 47 (1.47), “Of the Uncertainty of Our Judgment [De l’incertitude de nostre jugement]” (1572) [tr. Cohen (1958)]
(Source)

This essay was present in the 1st (1580) edition, and was expanded for each succeeding edition. This particular passage remained unchanged.

(Source (French)). Alternate translations:

It is dangerous to assaile a man, whom you have bereaved of all other meanes to escape or shift for himselfe, but by his weapons: for, necessitie is a violent schoole-mistris, and which teacheth strange lessons.
[tr. Florio (1603)]

It is dangerous to attack a man you have deprived of all means to escape, but by his arms; for necessity dictates violent measures.
[tr. Cotton (1686)]

’Tis dangerous to attack a man you have deprived of all means to escape but by his arms, for necessity teaches violent resolutions.
[tr. Cotton/Hazlitt (1877)]

It is dangerous to attack a man whom you have deprived of any other means of escape than fighting; for an impetuous schoolmistress is necessity.
[tr. Ives (1925)]

It is dangerous to attack a man whom you have deprived of every other means of escape but that of weapons; for necessity is a violent schoolmistress.
[tr. Frame (1943)]

It is hazardous to go and attack a man when you have deprived him of all means of escape save his weapons, for Necessity is a ferocious teacher.
[tr. Screech (1987)]

Added on 1-Feb-04 | Last updated 23-Jul-25
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Topics: attack, back into a corner, cornered, desperation, escape, fighting, last stand, necessity, violence, weapons
More quotes by Montaigne, Michel de

There are few men, that would dare to publish the secret requests they make to God.
[Il est peu d’hommes qui ozassent mettre en evidence les requestes secrettes qu’ils font à Dieu.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 56 (1.56), “Of Prayers [Des prieres]” (1572-1580) [tr. Florio (1603)]
(Source)

This passage was in the 1st (1580) edition.

(Source (French)). Alternate translations:

Few men durst publish the secret petitions they make to God.
[tr. Cotton (1686)]

There are few men who dared publish to the world the prayers they make to Almighty God.
[tr. Cotton/Hazlitt (1877)]

There are few men who would dare to exhibit openly the secret petitions which they make to God.
[tr. Ives (1925)]

There are few men who would dare place in evidence the secret requests they make of God.
[tr. Frame (1943)]

Not many men would care to submit to view the secret prayers they make to God.
[tr. Screech (1987)]

Added on 14-Jan-26 | Last updated 14-Jan-26
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Topics: petition, prayer, secret, shame
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I was wondering recently how the error arose which leads us to have recourse to God in all our doings and designs, calling upon him in every kind of need and in any place whatsoever where our weakness needs support, without once considering whether the occasion is just or unjust. No matter how we are or what we are doing — however sinful it may be — we invoke God’s name and power.
[J’avoy presentement en la pensée, d’où nous venoit cett’ erreur, de recourir à Dieu en tous nos desseins & entreprises, & l’appeller à toute sorte de besoing, & en quelque lieu que nostre foiblesse veut de l’aide, sans considerer si l’occasion est juste ou injuste ; & d’escrier son nom, & sa puissance, en quelque estat, & action que nous soyons, pour vitieuse qu’elle soit.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 56 (1.56), “Of Prayers [Des prieres]” (1572-1580) [tr. Screech (1987)]
(Source)

The first part of this (up to "in all our doings and designs") was in the 1st (1580) edition; the rest of this extract was added for the 2nd (1588) edition.

(Source (French)). Alternate translations:

I was even now considering, whence this generall errour commeth, that in all our desseignes and enterprises, of what nature soever, we immediately have recourse unto God, and in every necessitie, we call upon his holy name: And at what time soever wee stand in neede of any help, and that our weaknesse wanteth assistance, we onely invoke him, without considering whether the occasion be just or unjust; and what estate or action we be in, or go about, be it never so vicious or unlawfull, we call upon his name and power.
[tr. Florio (1603)]

It just now comes into my mind, from whence we should derive the error of having recourse to God in all our designs and enterprises, of applying to him in all our wants, and in all places where our weakness stands in need of support, without considering whether the occasion be just or otherwise, and of invoking his name and power, in what estate soever we are, or what action we are engaged in, how vicious soever.
[tr. Cotton (1686)]

It just now came into my mind, whence it is we should derive that error of having recourse to God in all our designs and enterprises, to call Him to our assistance in all sorts of affairs, and in all places where our weakness stands in need of support, without considering whether the occasion be just or otherwise; and to invoke His name and power, in what state soever we are, or action we are engaged in, howsoever vicious.
[tr. Cotton/Hazlitt (1877)]

I was reflecting just now on whence comes this error of ours of having recourse to God in all our schemes and undertakings, and of calling upon him in every sort of necessity and in whatsoever place our weakness desires aid, without considering whether the occasion be responsible or unreasonable; and of invoking his name and his power, whatever condition and action we may be in, vicious though it may be.
[tr. Ives (1925)]

I was just now thinking about where that error of ours comes from, of having recourse to God in all our designs and enterprises, and calling on him in every kind of need and in whatever spot our weakness wants help, without considering whether the occasion is just or unjust, and invoking his name and his power, in whatever condition or action we are involved, however vicious it may be.
[tr. Frame (1943)]

Added on 17-Dec-25 | Last updated 17-Dec-25
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Topics: divine blessing, divine favor, divine intervention, divine purpose, God, justice, magic, petition, prayer, self-awareness, worthiness
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The miser prays God for the vain and superfluous preservation of his hoard; the ambitious man, for success and the achievement of his desires; the thief uses God to help him overcome the dangers and difficulties which obstruct his nefarious designs or else thanks God when he finds it easy to slit the gizzard of some passer-by. At the foot of the mansion which they are about to climb into and blow up, men say their prayers, while their purposes and hopes are full of cruelty, lust, and greed.
[L’avaricieux le prie pour la conservation vaine & superflue de ses thresors : l’ambitieux pour ses victoires, & conduite de sa fortune : le voleur l’employe à son ayde, pour franchir le hazard & les difficultez, qui s’opposent à l’execution de ses meschantes entreprinses : ou le remercie de l’aisance qu’il a trouvé à desgosiller un passant. Au pied de la maison, qu’ils vont escheller ou petarder, ils font leurs prieres, l’intention & l’esperance pleine de cruauté, de luxure, & d’avarice.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 56 (1.56), “Of Prayers [Des prieres]” (1572-1580) [tr. Screech (1987)]
(Source)

Most of the passage appeared in the 1st (1580) edition; the last example (the military assault) appeared in the 3rd (1595) edition.

(Source (French)). Alternate translations:

The covetous man sueth and praieth unto him for the vaine encrease and superfluous preservation of his wrong-gotten treasure. The ambitious, he importuneth God for the conduct of his fortune, and that he may have the victorie of all his desseignes. The theefe, the pirate, the murtherer, yea and the traitor, all call upon him, all implore his ayde, and all solicite him, to give them courage in their attempts, constancie in their resolutions, to remove all lets and difficulties, that in any sorte may withstand their wicked executions, and impious actions; or give him thanks, if they have had good successe; the one if he have met with a good bootie, the other if he returne home rich, the third if no man have seene him kill his enemie, and the last, though he have caused any execrable mischiefe. The Souldier, if he but go to besiege a cottage, to scale a Castle, to robbe a Church, to Pettard a gate, to force a religious house, or any villanous act, before he attempt-it, praieth to God for his assistance, though his intents and hopes be full-fraught with crueltie, murther, covetise, luxurie, sacriledge, and all iniquitie.
[tr. Florio (1603)]

The covetous man prays for the vain and superfluous preservation of his riches; the ambitious, for victory and the conduct of his fortune; the thief calls God to his assistance to deliver him from the dangers and difficulties that obstruct his wicked designs; or returns him thanks for the facility he has met with in cutting a traveller's throat. At the door of the house they are going to storm, or break into by force of a petard, they fall to prayers for success, having their intention and hopes full of cruelty, avarice, and luxury.
[tr. Cotton (1686)]

The covetous man prays for the conservation of his vain and superfluous riches; the ambitious for victory and the good conduct of his fortune; the thief calls Him to his assistance, to deliver him from the dangers and difficulties that obstruct his wicked designs, or returns Him thanks for the facility he has met with in cutting a man’s throat; at the door of the house men are going to storm or break into by force of a petard, they fall to prayers for success, their intentions and hopes of cruelty, avarice, and lust.
[tr. Cotton/Hazlitt (1877)]

The avaricious man prays to him for the vain and superfluous of his riches; the ambitious man for his triumphs and the guidance of his passion; the thief employs him for aid in overcoming the risk and difficulties which impede the execution of his evil enterprises, or thanks him for the ease with which a traveler has had his throat cut. At the wall of the house they are about to scale or blow up, they say their prayers, their purpose and hope being full of cruelty, lust, greed.
[tr. Ives (1925)]

The miser prays to him for the vain and superfluous conservation of his treasures; the ambitious man, for his victories and the guidance of this passion; the thief uses his help to pass through the risks and difficulties that oppose the execution of his wicked enterprises, or thanks him for having found it easy to cut a passer-by's throat. Standing beside the house they are going to scale or blow up, they say their prayers, with their intention and hopes full of cruelty, lust, and avarice.
[tr. Frame (1943)]

Added on 7-Jan-26 | Last updated 7-Jan-26
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Topics: blessing, cause, cognitive dissonance, divine blessing, divine intervention, hypocrisy, intercession, magic, prayer, sin, unworthiness
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History is crowded with the persons who have exchanged a life of dismay for death. Lucius Aruntius killed himself, he said, to escape from both the future and the past.
[L’Histoire est toute pleine de ceux qui en mille façons ont changé à la mort une vie peneuse. Lucius Aruntius se tua, pour, disoit-il, fuir et l’advenir et le passé.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 2, ch. 3 (2.3), “A Custom of the Island of Cea [Coustume de l’Isle de Cea]” (1573) [tr. Ives (1925)]
(Source)

The reference to Lucius Aruntius, who killed himself during the waning days of Tiberius' reign before he could, like other enemies of Tiberius, be imprisoned and executed, was added in the 1588 edition. The event is described in Tacitus, Annals, Book 6, sec. 48.

(Source (French)). Alternate translations:

The historie is very full of such, who a thousand wayes have changed a lingering-toylsome life with death. Lucius Aruntius killed himselfe (as he saide) to avoyde what was past, and eschew what was to come.
[tr. Florio (1603)]

History abounds with instances of persons that have in a thousand forms, exchanged a melancholy life for death. Lucius Aruntius killed himself for the sake, as he said, of flying from deeds past and to come.
[tr. Cotton (1686), Vol. 1, ch. 60]

History is everywhere full of those who by a thousand ways have exchanged a painful and irksome life for death. Lucius Aruntius killed himself, to fly, he said, both the future and the past.
[tr. Cotton/Hazlitt (1877)]

History is chock full of those who in a thousand ways have changed a painful life for death. Lucius Arruntius killed himself, he said, to escape both the future and the past.
[tr. Frame (1943)]

History is full of people who have, in thousands of ways, exchanged a pain-filled life for death. Lucius Aruntius killed himself, "to escape," he said, "from the future and the past."
[tr. Screech (1987)]

Added on 29-Aug-16 | Last updated 23-Jul-25
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Topics: escape, fear, future, past, suicide, troubles
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My business, my art, is to live my life. If anyone forbids me to talk about it according to my own sense, experience and practice, let him also command an architect to talk about buildings not according to his own standard but his next-door neighbour’s, according to somebody else’s knowledge not his own.
[Mon mestier & mon art, c’est vivre. Qui me defend d’en parler selon mon sens, experience & usage : qu’il ordonne à l’architecte de parler des bastimens non selon soy, mais selon son voisin, selon la science d’un autre, non selon la sienne.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 2, ch. 6 (2.6), “Of Practice [De l’exercitation]” (1574?) [tr. Screech (1987)]
(Source)

(Source (French)). Alternate translations:

My arte and profession, is to live. Who forbids mee to speake of it, according to my sense, experience, and custome? Let him appoint the Architect to speake of buildings, not according to himselfe, but his neighbours, according to anothers skill, and not his owne.
[tr. Florio (1603)]

My art and business is to live. He that forbids me to speak according to my own sense, experience, and practice, may as well enjoin an architect to speak of buildings not in his own style, but in his neighbour's; not according to his own science, but according to another man's.
[tr. Cotton (1686)]

My trade and art is to live; he that forbids me to speak according to my own sense, experience, and practice, may as well enjoin an architect not to speak of building according to his own knowledge, but according to that of his neighbor; according to the knowledge of another, and not according to his own.
[tr. Cotton/Hazlitt (1877)]

My profession and my art is living. Whoever forbids me to speak of this according to my perceptions, experience, and habit, let him bid the architect talk about buildings, not according to his own ideas, but according to those of his neighbour; according to another's knowledge, not according to his own.
[tr. Ives (1925)]

My trade and my art is to live. He that forbids me to speak of it according to my own sense, experience, and practice, let him command an architect to speak of buildings not in his own style but his neighbour's, according to another man's knowledge, not according to his own.
[tr. Zeitlin (1934)]

My trade and my art is living. He who forbids me to speak about it according to my sense, experience, and practice, let him order the architect to speak of buildings not according to himself but according to his neighbor; according to another man’s knowledge, not according to his own.
[tr. Frame (1943)]

Living is my job and my art.
[ed. Rat (1958)]

Living is my work, and my art. Let anyone who forbids me to speak of it according to my understanding, experience, and practice order an architect to speak of his buildings according, not to himself, but to his neighbor; according to his knowledge, not his own.
[tr. Atkinson/Sices (2012)]

Added on 29-Oct-25 | Last updated 29-Oct-25
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Topics: experience, expertise, habit, job, life, living, perspective, profession, purpose, speak out, understanding
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What, has God put into our hands the keys and most secret springs of his power? Is he obliged not to exceed the limits of our knowledge?
[Quoy, Dieu nous a-il mis en main les clefs & les derniers ressorts de sa puissance? S’est-il obligé à n’outrepasser les bornes de nostre science?]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 2, ch. 12 (2.12), “Apology for Raymond Sebond [Apologie de Raimond de Sebonde]” (1573) [tr. Cotton (1686)]
(Source)

This essay appeared in the 1st edition (1580) of the Essays, and was expanded in each subsequent edition. This text was in the original.

The same translation is given in Cotton/Hazlitt (1877).

(Source (French)). Alternate translations:

What? Hath God delivered into our handes the keyes, and the strongest wardes of his infinite puissance? Hath hee obliged him-selfe not to exceede the boundes of our knowledge?
[tr. Florio (1603)]

What! has God given us knowledge of the keys and the uttermost extent of his power? has he bound himself not to go beyond the limits of our understanding?
[tr. Ives (1925)]

What! has God put into our hands the keys and most secret springs of His power? Has He bound Himself not to trespass beyond the limits of our knowledge?
[tr. Zeitlin (1934)]

What! Has God placed in our hands the keys and ultimate springs of his power? Has he pledged himself not to overstep the bounds of our knowledge?
[tr. Frame (1943)]

What! Has God placed in our hands the keys to the ultimate principles of his power? Did he bind himself not to venture beyond the limits of human knowledge?
[tr. Screech (1987)]

Added on 1-Feb-04 | Last updated 23-Jul-25
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Topics: God, incomprehensibility, ineffability, knowledge, mystery, revelation, science, understanding
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When I play with my cat, who can say that it is not she amusing herself with me more than I with her?
[Quand je me jouë à ma chatte, qui sçait, si elle passe son temps de moy plus que je ne fay d’elle?]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 2, ch. 12 (2.12), “Apology for Raymond Sebond [Apologie de Raimond de Sebonde]” (1573) [tr. Ives (1925)]
(Source)

(Source (French)). Alternate translations:

When I am playing with my Cat, who knowes whether she have more sporte in dallying with me, then I have in gaming with hir?
[tr. Florio (1603)]

When I play with my cat, who knows whether puss is not more diverted with me than I am with puss?
[tr. Cotton (1686)]

When I play with my cat who knows whether I do not make her more sport than she makes me?
[tr. Cotton/Hazlitt (1877)]

When I play with my cat, who knows if I am not a pastime to her more than she is to me.
[tr. Frame (1943)]

When I play with my cat, how do I know that she is not passing time with me rather than I with her?
[tr. Screech (1987)]

Added on 16-Jan-09 | Last updated 23-Jul-25
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Topics: amusement, animal, cat, diversion, fun, pastime, perspective, pet, play
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Man is certainly mad. He cannot fashion a worm, and he fashions gods by dozens.
[L’homme est bien insensé: Il ne sçauroit forger un ciron, & forge des Dieux à douzaines.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 2, ch. 12 (2.12), “Apology for Raymond Sebond [Apologie de Raimond de Sebonde]” (1573) [tr. Zeitlin (1934)]
(Source)

This essay appeared in the 1st (1580) edition, and was expanded for each edition after that. This passage first appeared in the 3rd (1595) edition.

(Source (French)). Alternate translations:

Oh sencelesse man, who can not possibly make a worme, and yet will make Gods by dozens.
[tr. Florio (1603)]

Man is certainly stark mad; he cannot make a flea, and yet gods by dozens.
[tr. Cotton (1686)]

Man is certainly stark mad; he cannot make a worm, and yet he will be making gods by dozens.
[tr. Cotton/Hazlitt (1877)]

Man is indeed mad. He could not fashion a worm, and he fashions gods by the dozen.
[tr. Ives (1925)]

Man is certainly crazy. He could not make a mite, and he makes gods by the dozens.
[tr. Frame (1943)]

Man is quite insane. He wouldn't know how to create a maggot, and he creates gods by the dozen.
[ed. Rat (1958)]

Man is indeed out of his mind. He cannot even create a fleshworm, yet creates gods by the dozen.
[tr. Screech (1987)]

Added on 13-Nov-25 | Last updated 13-Nov-25
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Topics: creation, divine power, ego, gods, hubris, human nature, life, myth-making, power, religion
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I gladly return to the subject of the ineptitude of our education. Its goal has been to make us not good or wise, but learned; it has attained this goal. It has not taught us to follow and embrace virtue and wisdom, but has imprinted in us their derivation and etymology. We know how to decline virtue, if we cannot love it. If we do not know what wisdom is by practice and experience, we know it by jargon and by rote.
[Je retombe volontiers sur ce discours de l’ineptie de nostre institution : Elle a eu pour sa fin, de nous faire, non bons & sages, mais sçavans : elle y est arrivée. Elle ne nous a pas appris de suyvre & embrasser la vertu & la prudence : mais elle nous en a imprimé la derivation & l’etymologie. Nous sçavons decliner vertu, si nous ne sçavons l’aymer. Si nous ne sçavons que c’est que prudence par effect, & par experience, nous le sçavons par jargon & par cœur.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 2, ch. 17 (2.17), “Of Presumption [De la Presomption] (1578) [tr. Frame (1943)]
(Source)

This essay appeared in the 1st (1580) edition, and this section remained the same through later editions.

(Source (French)). Alternate translations:

I willingly returne to this discourse of the fondnesse of our institution: whose aime hath beene to make us not good and wittie, but wise and learned; She hath attained her purpose. It hath not taught us to follow vertue and embrace wisedome; but made an impression in us of it’s Ethimoligie and derivation. Wee can decline vertue, yet can we not love it. If we know not what wisedome is by effect and experience, we know it by prattling and by rote.
[tr. Florio (1603)]

I willingly fall again into the discourse of the folly of our education; the end of which has not been to render us good and wise, but learned, and it has obtained it: it has not taught us to follow and embrace virtue and prudence, but has imprinted in us the derivation and etymology, of those words: we know how to decline virtue, yet we know not how to love it: if we do not know what prudence is in effect, and by experience, we have it, however, by jargon and by heart.
[tr. Cotton (1686), 2.8]

I willingly fall again into the discourse of the vanity of our education, the end of which is not to render us good and wise, but learned, and she has obtained it. She has not taught us to follow and embrace virtue and prudence, but she has imprinted in us their derivation and etymology; we know how to decline Virtue, if we know not how to love it; if we do not know what prudence is really and in effect, and by experience, we have it however by jargon and heart.
[tr. Cotton/Hazlitt (1877)]

I again fall to talking of the vanity of our education, the end of which is not to make us good and wise, but learned. Education has not taught us to follow and embrace virtue and prudence, but she has imprinted in us their derivation and etymology. We know how to decline the word virtue, even if we know not how to love it. If we do not know what prudence really is, in effect and by experience, we at least have the etymology and meaning of the word by heart.
[tr. Rector (1899)]

I recur readily to discourses on the utility of our education: its aim has been to make us, not good men and wise, but learned; it has succeeded. It has not taught us to follow and embrace virtue and wisdom, but it has impressed on us their verbal derivation and etymology. We know how to decline virtue, if we do not know how to love it; if we do not know what wisdom is, by results and by experience, we know it by unmeaning words and by hearsay.
[tr. Ives (1925)]

I readily relapse into my reflections on the uselessness of our education. Its aim has been to make us not good and wise, but learned; and in this it has succeeded. It has not taught us to follow and embrace virtue and wisdom, but has imprinted their derivations and etymologies on our minds. We are able to decline virtue, even if we are unable to love it; if we do not know what wisdom is in fact and by experience, we are familiar with it as a jargon learned by heart.
[tr. Cohen (1958)]

I gladly come back to the theme of the absurdity of our education: its end has not been to make us good and wise but learned. And it has succeeded. It has not taught us to seek virtue and to embrace wisdom: it has impressed upon us their derivation and their etymology. We know how to decline the Latin word for virtue: we do not know how to love virtue. Though we do not know what wisdom is in practice or from experience we do know the jargon off by heart.
[tr. Screech (1987)]

Added on 2-Sep-17 | Last updated 23-Jul-25
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Topics: education, learning, meaning, memorization, morality, rote, school, understanding, virtue, wisdom
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Lying is a base vice, and painted in its most shameful colors by one of the ancients, who says that to lie is to give proof that you despise God and at the same time are afraid of men.
[C’est un vilain vice, que le mentir ; & qu’un ancien peint bien honteusement, quand il dit, que c’est donner tesmoignage de mespriser Dieu, & quand & quand de craindre les hommes.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 2, ch. 18 (2.18), “Of Giving the Lie [Du desmentir]” (1578) [tr. Zeitlin (1934)]
(Source)

The "ancient" reference comes from Plutarch's Life of Lysander, where Plutarch critiques the Spartan military leader's use of oathbreaking as a tactic:

He who overreaches his enemy by means of an oath, confesses that he fears that enemy, but despises God.
[tr. Perrin (1914)]

[ὁ γὰρ ὅρκῳ παρακρουόμενος τὸν μὲν ἐχθρὸν ὁμολογεῖ δεδιέναι, τοῦ δὲ θεοῦ καταφρονεῖν.]
[Source]

This essay and this selection were present in the 1st edition (1580); the essay was expanded in subsequent editions.

(Source (French)). Alternate translations:

To ly is a horrible-filthy vice; and which an auncient writer setteth forth very shamefully, when he saith, that whosoever lieth, witnesseth that he contemneth God and therewithal feareth men.
[tr. Florio (1603)]

Lying is a base vice; a vice that one of the ancients paints in the most odious colours, when he says, "That it is to manifest a contempt of God, and a fear of man."
[tr. Cotton (1686)]

Lying is a base vice; a vice that one of the ancients portrays in the most odious colors when he says, “that it is to manifest a contempt of God, and withal a fear of men.”
[tr. Cotton/Hazlitt (1877)]

Lying is a base, unworthy vice -- a vice that one of the ancients portrays in most odious colors when he says that it is to manifest a contempt of God and a fear of men.
[tr. Rector (1899)]

Lying is a villainous vice, and an ancient writer depicts it as most shameful when he says that to lie is to manifest contempt of God together with the fear of man.
[tr. Ives (1925)]

Lying is an ugly vice, which an ancient paints in most shameful colors when he says that it is giving evidence of contempt for God, and at the same time of fear of men.
[tr. Frame (1943)]

Lying is a villein's vice, a vice which an Ancient paints full shamefully when he says that it gives testimony to contempt for God together with fear of men.
[tr. Screech (1987)]

Added on 1-Feb-04 | Last updated 30-Jul-25
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Topics: deceit, deception, dishonesty, duplicity, enemy, fear, foreswearing, God, lying, oath-breaking, truth
More quotes by Montaigne, Michel de

Pleasure chews and grinds us; according to the old Greek verse, which says that the gods sell us all the goods they give us; that is to say, that they give us nothing pure and perfect, and that we do not purchase but at the price of some evil.
[L’aise nous masche. C’est ce que dit un verset Grec ancien, de tel sens: Les dieux nous vendent tous les biens qu’ils nous donnent: c’est à dire, ils ne nous en donnent aucun pur & parfaict, & que nous n’achetions au prix de quelque mal.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 2, ch. 20 (2.20), “We Taste Nothing Pure [Nous ne goustons rien de pur]” (1578) [tr. Cotton/Hazlitt (1877)]
(Source)

The first sentence here was in the final 1595 edition, along with other text on this theme. The rest (which referenced to the text immediately before those additions) is found in the original 1580 edition.

The referenced Greek verse is attributed to Epicharmus by Xenophon (Memorabilia,, II, 1.20).
Source (French)). Alternate translations:

Ease consumeth us. It is that, which on old Greeke verse saith, of such a sense. The Gods sell us all the goods they give us; that is to say, they give us not one pure and perfect, and that which we buy not with the price of some evill.
[tr. Florio (1603)]

Pleasure preys upon us, according to the old Greek verse, which says, "That the gods sell us all the good they give us;" that is to say, that they give us nothing pure and perfect, and which we do not purchase but at the price of some evil.
[tr. Cotton (1686)]

Ease eats us up. This is said by the ancient Greek verse, to this effect: "The gods sell us all the goods they give us"; that is to say, they give us none pure and perfect, and which we do not purchase at the cost of some ill.
[tr. Ives (1925)]

Happiness racks us. That is what an old Greek verse says, in this sense: "The gods sell us all the good things they give us." That is to say, they give us none pure and perfect, none that we do not buy at the price of some evil.
[tr. Frame (1943)]

Pleasure chews and grinds us.
[ed. Rat (1958)]

Ease crushes us. That is what is meant by that line of ancient Greek poetry: "The gods sell us all the pleasures which they give us"; that is to say, none that they give us is pure and perfect: we can only buy them at the price of some suffering.
[tr. Screech (1987)]

Added on 26-Nov-25 | Last updated 26-Nov-25
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Topics: cost, divine gift, ease, happiness, imperfection, pleasure
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And there were never in the world two opinions alike, any more than two hairs or two grains. Their most universal quality is diversity.
[Et ne fut jamais au monde, deux opinions pareilles, non plus que deux poils, ou deux grains. Leur plus universelle qualité, c’est la diversité.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 2, ch. 37 (2.37), “Of the Resemblance of Children to Their Fathers [De la ressemblance des enfans aux peres] (1579) [tr. Frame (1943)]
(Source)

Appeared in the first (1580) edition, with revisions in succeeding editions. The specific mention of hairs and grains first appears in the 1595 edition.

(Source (French)). Alternate translations:

And never were there two opinions in the world alike, no more than two haires, or two graines. Diversitie is the most universall qualitie.
[tr. Florio (1603)]

There never were in the world two opinions more alike, than two hairs, or two grains; their most universal quality is diversity.
[tr. Cotton (1686)]

And there never were, in the world, two opinions alike, no more than two hairs, or two grains: their most universal quality is diversity.
[tr. Cotton/Hazlitt (1877)]

And there were never in the world two opinions alike, any more than two hairs or two seeds. Their most universal quality is diversity.
[tr. Ives (1925)]

In the whole world there has never been two identical opinions, any more than two identical hairs or seeds. Their most universal characteristic is diversity. [tr. Screech (1987)]

Added on 1-Feb-04 | Last updated 23-Jul-25
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Topics: beliefs, difference of opinion, diversity, individual, opinions, thought
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No man is exempt from saying silly things; the mischief is to say them deliberately.
[Personne n’est exempt de dire des fadaises: le malheur est, de les dire curieusement]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 3, ch. 1 (3.1), “Of the Useful and the Honorable [De l’utile et de l’honnête]” (1586)
(Source)

First appeared in the 2nd (1588) edition. (Source (French)). Alternate translations:

No man living is free from speaking foolish things; the ill lucke is, to speake them curiouslie.
[tr. Florio (1603)]

No Man is free from speaking foolish things; but the worst on't is when a Man studies to play the Fool.
[tr. Cotton (1686)]

No man is free from speaking foolish things; but the worst on it is, when a man labors to play the fool.
[tr. Cotton/Hazlitt (1877)]

No one is exempt from saying foolish things; the misfortune is to say them intentionally.
[tr. Ives (1925)]

No one is exempt from saying silly things. The misfortune is to say them with earnest effort.
[tr. Frame (1943)]

No one is free from uttering stupidities. The harm lies in doing it meticulously.
[tr. Screech (1987)]

Added on 1-Feb-04 | Last updated 23-Jul-25
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Topics: error, foolishness, human nature, intent, mistake, silliness
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Age imprints more wrinkles in the mind than it does on the face; and souls are never, or very rarely seen, that, in growing old, do not smell sour and musty.

[Elle nous attache plus de rides en l’esprit qu’au visage : et ne se void point d’ames, ou fort rares, qui en vieillissant ne sentent l’aigre et le moisi.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 3, ch. 2 (3.2), “Of Repentance [Du Repentir]” (1586) [tr. Cotton/Hazlitt (1877)]
(Source)

Montaigne wrote this around age 60.

(Source (French)). Alternate translations:

[Age] sets more wrinckles in our mindes, then on our foreheads: nor are there any spirits, or very rare ones, which in growing olde taste not sowrelie and mustilie.
[tr. Florio (1603)]

Age imprints more wrinkles in the Mind, than it does in the Face, and Souls are never, or very rarely seen, that in growing old do not smell sour and musty.
[tr. Cotton (1686)]

[Old age] imprints more wrinkles in our mind than on our face; and there are to be seen few souls which, as they grow old, do not become sour and peevish.
[tr. Ives (1925)]

Old age puts more wrinkles in our minds than on our faces; and we never, or rarely, see a soul that in growing old does not come to smell sour and musty.
[tr. Frame (1943)]

Age sets more wrinkles on our minds than on our faces. You can find no souls -- or very few -- which as they grow old do not stink of rankness and of rot.
[tr. Screech (1987)]

Added on 22-Dec-23 | Last updated 23-Jul-25
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Topics: aging, decline, henoed, old age, wrinkles
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Men have seemed miraculous to the world, in whom their wives and valets have never seen anything even worth noticing. Few men have been admired by their own households.
[Tel a esté miraculeux au monde, auquel sa femme & son valet n’ont rien veu seulement de remerquable. Peu d’hommes ont esté admirez par leurs domestiques.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 3, ch. 2 (3.2), “Of Repentance [Du Repentir]” (1586) [tr. Frame (1943)]
(Source)

See Cornuel (1728) and Goethe (1805). For discussion on this and related quotes, see here.

(Source (French)). Alternate translations:

Some have beene admirable to the world, in whom nor his wife, nor his servant ever noted any thing remarkeable. Few men have beene admired of their familiers.
[tr. Florio (1603)]

Such a one has been a Miracle to the World, in whom neither his Wife nor Servant have ever seen any thing so much as remarkable. Few men have been admired by their own Domesticks.
[tr. Cotton (1686)]

Such a one has been a miracle to the world, in whom neither his wife nor servant has ever seen anything so much as remarkable; few men have been admired by their own domestics.
[tr. Cotton/Hazlitt (1877)]

A man may appear wonderful to the world, in whom his wife and his servant see nothing even remarkable; few men have been admired by their household.
[tr. Ives (1925)]

Many a man has been a wonder to the world, whose wife and valet have seen nothing in him that was even remarkable. Few have been admired by their servants.
[tr. Cohen (1958)]

A man may appear to the world as a marvel: yet his wife and his manservant see nothing remarkable about him. Few men have been wonders to their families.
[tr. Screech (1987)]

Added on 17-Apr-13 | Last updated 23-Jul-25
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Topics: attendants, commonplace, contempt, domesticity, familiarity, family, household, perspective, proximity, servant, valet
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There is a sort of gratification in doing good which makes us rejoice in ourselves, and a generous pride that accompanies a good conscience.
[Il y a certes je ne sçay quelle congratulation, de bien faire, qui nous resjouit en nous mesmes, et une fierté genereuse, qui accompagne la bonne conscience.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 3, ch. 2 (3.2), “Of Repentance [Du Repentir]” (1586) [tr. Frame (1943)]
(Source)

First appeared in the 1588 edition.

(Source (French)). Alternate translations:

There is truely I wot not what kinde of congratulation, of well doing, which rejoyceth us in our selves, and a generous jollitie, that accompanieth a good conscience.
[tr. Florio (1603)]

There is a kind of I know not what congratulation in well-doing, that gives us an inward Satisfaction, and a certain generous Boldness that accompanies a good Conscience.
[tr. Cotton (1686)]

There is a kind of, I know not what, congratulation in well-doing that gives us an inward satisfaction, and a generous boldness that accompanies a good conscience.
[tr. Cotton/Hazlitt (1877)]

There is surely I know not what self-gratification in doing well, which rejoices us ourselves, and a noble pride which attends a good conscience.
[tr. Ives (1925)]

There is an unutterable delight in acting well which makes us inwardly rejoice; a noble feeling of pride accompanies a good conscience.
[tr. Screech (1987)]

Added on 24-Nov-15 | Last updated 23-Jul-25
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Topics: clear conscience, conscience, doing good, good, gratification, meme, morality, pride, satisfaction, virtue
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To found the reward for virtuous actions on the approval of others is to choose too uncertain and shaky a foundation. Especially in an age as corrupt and ignorant as this, the good opinion of the people is a dishonor. Whom can you trust to see what is praiseworthy?

[De fonder la recompence des actions vertueuses, sur l’approbation d’autruy, c’est prendre un trop incertain et trouble fondement, signamment en un siecle corrompu et ignorant, comme cettuy cy la bonne estime du peuple est injurieuse. A qui vous fiez vous, de veoir ce qui est louable?]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 3, ch. 2 (3.2), “Of Repentance [Du Repentir]” (1586) [tr. Frame (1943)]
(Source)

This essay first appeared in the 1588 ed. The second sentence/phrase (on the age being so corrupt) and following were added for the 1595 ed.

(Source (French)). Alternate translations:

To ground the recompence of vertuous actions, upon the approbation of others, is to undertake a most uncertaine or troubled foundation, namely in an age so corrupt and times so ignorant, as this is: the vulgar peoples good opinion is injurious. Whom trust you in seeing what is commendable?
[tr. Florio (1603)]

To ground the Recompence of virtuous Actions upon the Approbation of others, is too uncertain and unsafe a Foundation; especially in so corrupt and ignorant an Age as this, the good Opinion of the Vulgar is injurious. Upon whom do you relie to shew you what is recommendable?
[tr. Cotton (1686)]

To ground the recompense of virtuous actions upon the approbation of others is too uncertain and unsafe a foundation, especially in so corrupt and ignorant an age as this, wherein the good opinion of the vulgar is injurious: upon whom do you rely to show you what is recommendable?
[tr. Cotton/Hazlitt (1877)]

To base the reward of virtuous actions on the approbation of others is to choose a too uncertain and obscure foundation. Especially in a corrupt and ignorant age like this, the good opinion of the vulgar is offensive; to whom do you trust to perceive what is praiseworthy?
[tr. Ives (1925)]

Basing the recompense of virtuous deeds on another’s approbation is to accept too uncertain and confused a foundation -- especially since in a corrupt and ignorant period like our own to be in good esteem with the masses is an insult: whom would you trust to recognize what was worthy of praise!
[tr. Screech (1987)]

Added on 17-Apr-24 | Last updated 23-Jul-25
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Topics: approval, assessment, corruption, era, esteem, ignorance, masses, people, populace, popular opinion, popularity, praise, public opinion, virtue, worthiness
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Philosophy does not do battle against such pleasures as are natural, provided that temperance accompanies them; she teaches moderation in such things not avoidance.
[La philosophie n’estrive point contre les voluptez naturelles, pourveu que la mesure y soit joincte : & en presche la moderation, non la fuitte.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 3, ch. 5 (3.5), “Of Some Verses of Virgil [Sur des vers de Virgile]” (1586) [tr. Screech (1987)]
(Source)

The first part of this quotation (to the semi-colon) appeared in the 1588 edition; the final phrase about moderation was added for the 1595 edition.

(Source (French)). Alternate translations:

Philosophie contends not against naturall delights, so that due measure be joined therewith; and alloweth the moderation, not the shunning of them.
[tr. Florio (1603)]

Philosophy does not contend against natural Pleasures, provided they be moderate: and only preaches Moderation, not a total Abstinence.
[tr. Cotton (1686)]

Philosophy does not contend against natural pleasures, provided they be moderate, and only preaches moderation, not a total abstinence.
[tr. Cotton/Hazlitt (1877)]

Philosophy does not at all contend against natural pleasures, provided due measure be kept; and it preaches moderation in them, not avoidance.
[tr. Ives (1925)]

Philosophy does not contend against natural pleasures, provided that measure is observed, and it preaches moderation in them, not flight.
[tr. Zeitlin (1934)]

Philosophy does not strive against natural pleasures, provided that measure goes with them; she preaches moderation in them, not flight.
[tr. Frame (1943)]

Added on 18-Jun-25 | Last updated 23-Jul-25
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Topics: abstinence, delight, enjoyment, moderation, philosophy, pleasure, self-control, sensuality, temperance
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We cannot do without it [marriage] yet we go and besmirch it, with the result that it is like birds and cages: the ones outside despair of getting in: the ones inside only care to get out.
[Nous ne nous en pouvons passer, & l’allons avilissant. Il en advient ce qui se voit aux cages, les oiseaux qui en sont dehors, desesperent d’y entrer ; & d’un pareil soin en sortir, ceux qui sont au dedans]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 3, ch. 5 (3.5), “Of Some Verses of Virgil [Sur des vers de Virgile]” (1586) [tr. Screech (1987)]
(Source)

First published in the 1588 ed.

(Source (French)). Alternate translations:

We cannot be without it, and yet we disgrace and vilifie the same. It may be compared to a cage, the birdes without dispaire to get in, and those within dispaire to get out.
[tr. Florio (1603)]

We cannot live without it, and yet we do nothing but decry it. It happens, as with Cages, the Birds without despair to get in, and those within despair of getting out.
[tr. Cotton (1686); Cotton/Hazlitt (1877)]

We can not do without it, and yet we express contempt for it. The same thing happens that we see about cages: the birds outside are in despair at not getting in, and those within feel equal discomfort at not getting out.
[tr. Ives (1925)]

We cannot do without it, and yet we go about’ debasing it. The result is what is observed about cages: the birds outside despair of getting in, and those inside are equally anxious to get out.
[tr. Frame (1943)]

Added on 14-Nov-18 | Last updated 23-Jul-25
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Topics: attraction, battle of the sexes, cage, marriage, matrimony, perspective, prison, trap
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I see no marriages where the conjugal compatibility sooner fails than those that we contract upon the account of beauty and amorous desires; there should be more solid and constant foundation, and they should proceed with greater circumspection; this furious ardor is worth nothing.
[Je ne voy point de mariages qui faillent plustost, & se troublent, que ceux qui s’acheminent par la beauté, & desirs amoureux : Il y faut des fondemens plus solides, & plus constans, & y marcher d’aguet : cette bouillante allegresse n’y vaut rien. ]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 3, ch. 5 (3.5), “Of Some Verses of Virgil [Sur des vers de Virgile]” (1586) [tr. Cotton/Hazlitt (1877)]
(Source)

This essay (and passage) first appeared in the 2nd (1588) edition.

(Source (French)). Alternate translations:

I see no mariages faile sooner, or more troubled, then such as are concluded for beauties sake, and hudled up for amorous desires. There are required more solide foundations, and more constant grounds, and a more warie marching to it: this earnest youthly heate serveth to no purpose.
[tr. Florio (1603)]

I see no Marriages where the conjugal Intelligence sooner fails, than those that we contract upon the account of Beauty and amorous Desires; there should be more solid and constant Foundation, and they should proceed with greater Cicumspection; this furious Ardour is worth nothing.
[tr. Cotton (1686)]

I see no marriages that sooner are troubled and fail than those that progress by means of beauty and amorous desires. It needs more solid and stable foundations, and we need to go at it circumspectly; this ebullient ardor is no good for it.
[tr. Frame (1943)]

I know no marriages which fail and come to grief more quickly than those which are set on foot by beauty and amorous desire. Marriage requires foundations which are solid and durable; and we must keep on the alert. That boiling rapture is no good at all.
[tr. Screech (1987)]

Added on 28-Jan-26 | Last updated 28-Jan-26
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Topics: ardor, beauty, desire, lust, marriage, passion, relationship
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A good marriage, if there are such, rejects the company and conditions of love; it strives to show forth those of friendship. It is a calm fellowship of life, full of fidelity, of trust, and of an endless number of useful and substantial mutual duties and obligations.
[Un bon mariage, s’il en est, refuse la compagnie & conditions de l’amour : il tasche à representer celles de l’amitié. C’est une douce societé de vie, pleine de constance, de fiance, & d’un nombre infiny d’utiles & solides offices, & obligations mutuelles.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 3, ch. 5 (3.5), “Of Some Verses of Virgil [Sur des vers de Virgile]” (1586) [tr. Ives (1925)]
(Source)

This essay (and passage) first appeared in the 2nd (1588) edition.

(Source (French)). Alternate translations:

A good marriage (if any there be) refuseth the company and conditions of love; it endevoureth to present those of amity. It is a sweete society of life, full of constancie, of trust, and an infinite number of profitable and solid offices, and mutuall obligations.
[tr. Florio (1603)]

A good Marriage, if it be really so, rejects the Company and Conditions of Love and tries to represent those of Friendship. 'Tis a sweet Society of Life, full of Constancy, Trust, and an infinite Number of useful and solid Offices and mutual Obligations.
[tr. Cotton (1686)]

A good marriage, if there be any such, rejects the company and conditions of love, and tries to represent those of friendship. ’Tis a sweet society of life, full of constancy, trust, and an infinite number of useful and solid services and mutual obligations.
[tr. Cotton/Hazlitt (1877)]

A good marriage, if there is such a thing, rejects the company and conditions of love. It tries to imitate those of friendship. It is a sweet bond of life, full of constancy, of trust, and of an infinite nuimber of useful and substantial services and mutual obligations.
[tr. Zeitlin (1934)]

A good marriage, if such there be, rejects the company and conditions of love. It tries to reproduce those of friendship. It is a sweet association in life, full of constancy, trust, and an infinite number of useful and solid services and mutual obligations.
[tr. Frame (1943)]

A good marriage (if there be such a thing) rejects the company and conditions of Cupid: it strives to reproduce those of loving-friendship. It is a pleasant fellowship for life, full of constancy, trust and an infinity of solid useful services and mutual duties.
[tr. Screech (1987)]

Added on 4-Feb-26 | Last updated 4-Feb-26
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Topics: assistance, duties, fellowship, fidelity, friendship, love, marriage, mutual respect, mutual support, obligations, passion, trust
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But when all is summed up, a man never speaks of himself without loss; his accusations of himself are always believed; his praises never.

Michel de Montaigne (1533-1592) French essayist
Essays, Book 3, ch. 8 (3.8), “Of the Art of Conversation” (1586–87) [tr. Cotton (1877)]
(Source)

Added on 20-Jan-16 | Last updated 23-Jul-25
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Topics: ego, self, self-deprecating, self-praising, self-reference
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Everyone’s shit smells good to himself.
[Stercus cuique suum bene olet.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 3, ch. 8 (3.8), “Of the Art of Discussion [De l’art de conferer]” (1587) [tr. Screech (1987)]
(Source)

Montaigne is recollecting an adage collected by Desiderius Erasmus in his Adagia (3.4.2, No. 2302). It's actually rendered there as Suus cuique crepitus bene olet. Erasmus maintains that the proverb is not meant literally, but metaphorically (that people value most things that are their own), though he does concede that people are more repulsed by others' excrement than their own.

Montaigne only presents the Latin, not a French translation (as is true with most of his Classical quotations). In context, he uses the phrase regarding how people criticize others for flaws that they, themselves, possess (and even consider virtuous, in their own cases).

I have also seen a version of this cited as an Icelandic proverb.

This essay (and passage) first appeared in the 2nd (1588) edition.

(Source (Latin)). Alternate translations:

Ev’ry mans ordure well,
To his owne sense doth smell.
[tr. Florio (1603)]

To each one their own manure smells good.
[tr. Cotton/Hazlitt (1877)]

Every man's filth smells sweet to himself.
[tr. Ives (1925)]

Each man likes best the smell of his own dung.
[tr. Zeitlin (1934)]

Every man likes the smell of his own dung.
[tr. Frame (1943)]

Every man's filth smells sweet to him.
[tr. Cohen (1958)]

Everyone thinks his own fart smells sweet.
[tr. Drysdall (2001); of Erasmus]

Added on 3-Dec-25 | Last updated 3-Dec-25
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Topics: criticism, hypocrisy, ownership, self-awareness, self-value, shit, value
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There is no man so good that if he placed all his actions and thoughts under the scrutiny of the laws, he would not deserve hanging ten times in his life.
[Il n’est si homme de bien, qu’il mette à l’examen des loix toutes ses actions et pensées, qui ne soit pendable dix fois en sa vie.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 3, ch. 9 (3.9), “Of Vanity [De la vanité]” (1587) [tr. Frame (1943)]
(Source)

First appeared in the 1588 edition.

(Source (French)). Alternate translations:

No man is so exquisitely honest or upright in living, but brings all his actions and thoughts within compasse and danger of the lawes; and that tenne times in his life might not lawfully be hanged.
[tr. Florio (1603)]

There is no so good Man, that so squares all his Thoughts and Actions to the Laws, that he is not Faulty enough to deserve Hanging ten Times in his Life.
[tr. Cotton (1686)]

There is no so good man, who so squares all his thoughts and actions to the laws, that he is not faulty enough to deserve hanging ten times in his life.
[tr. Cotton/Hazlitt (1877)]

There does not exist a man of such worth that, were he to lay open to the scrutiny of the laws all his actions and thoughts, he would not deserve hanging ten times in his life.
[tr. Ives (1925)]

No man is so moral but that, if he submitted his deeds and thoughts to cross-examination by the laws, he would be found worthy of hanging on ten occasions in his lifetime.
[tr. Screech (1987)]

Added on 1-Feb-04 | Last updated 23-Jul-25
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Topics: crime, execution, hanging, justice, law, legalism, morality, punishment, virtue
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No pleasure has any taste for me when not shared with another: no happy thought occurs to me without my being irritated at bringing it forth alone with no one to offer it to.
[Nul plaisir n’a saveur pour moy sans communication. Il ne me vient pas seulement une gaillarde pensée en l’ame, qu’il ne me fasche de l’avoir produite seul, et n’ayant à qui l’offrir.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 3, ch. 9 (3.9), “Of Vanity [De la vanité]” (1587) [tr. Screech (1987)]
(Source)

First appeared in the 1588 edition.

(Source (French)). Alternate translations:

With me no pleasure is fully delightsome without communication and no delight absolute except imparted. I doe not so much as apprehend one rare conceipt, or conceive one excellent good thought in my minde, but me thinks I am much grieved and grievously perplexed to have produced the same alone and that I have no sympathizing companion to impart it unto.
[tr. Florio (1603)]

There can be no Pleasure to me without Communication. There is not so much as a spritely Thought comes into my Mind, that it does not grieve me to have produc'd alone, and that I have no one to communicate it unto.
[tr. Cotton (1686)]

There can be no pleasure to me without communication: there is not so much as a sprightly thought comes into my mind, that it does not grieve me to have produced alone, and that I have no one to communicate it to.
[tr. Cotton/Hazlitt (1877)]

No pleasure has any savour for me without imparting it; not even a lively thought comes into my mind that I am not vexed at expressing it when alone and at having no one to offer it to.
[tr. Ives (1925)]

No pleasure has any savor for me without communication. Not even a merry thought comes to my mind without my being vexed at having produced it alone without anyone to offer it to.
[tr. Frame (1943)]

Added on 8-Aug-22 | Last updated 23-Jul-25
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Topics: communication, companionship, enjoyment, pleasure, sharing, thought
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Poverty of goods is easy to cure, poverty of soul impossible.
[La pauvreté des biens, est aisée à guerir, la pauvreté de l’ame, impossible.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 3, ch. 10 (3.10), “Of Managing the Will [De mesnager sa volonté]” (1586) [tr. Frame (1943)]
(Source)

In context, "poverty of the soul" is given by Montaigne, not as a moral failing, but as the soul-felt sense of poverty, of not having enough, of needing to attain more.

The essay, including this passage, first appeared in the 2nd ed. (1588).

(Source (French)). Alternate translations:

Want of goods may easilie be cured, but the poverty of the mind, is incurable.
[tr. Florio (1603)]

The Want of Goods, is easily repair'd; but the Poverty of the Soul is irreparable.
[tr. Cotton (1686)]

The poverty of goods is easily cured; the poverty of the soul is irreparable.
[tr. Cotton/Hazlitt (1877)]

Poverty in worldly goods is easy to cure; poverty of the soul, impossible.
[tr. Ives (1925)]

To cure poverty of possessions is easy: poverty of soul impossible.
[tr. Screech (1987)]

Poverty of possessions may easily be cured, but poverty of soul never.
[Source]

Added on 1-Aug-17 | Last updated 23-Jul-25
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Topics: avarice, circumstance, desire, dissatisfaction, greed, materialism, need, perception, poor, poverty, want
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He who imposes his argument by bravado and command shows that it is weak in reason.

[Qui establit son discours par braverie et commandement, montre que la raison y est foible.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 3, ch. 11 (3.11), “Of Cripples [Des Boyteux]” (1587) [tr. Frame (1943)]
(Source)

(Source (French)). Alternate translations:

He that with braverie and by comaundement will establish his discourse, declareth his reason to be weake.
[tr. Florio (1603), "Of the Lame or Cripple"]

Who will establish his Discourse by Authority and Huffing, discovers his Reason to be very weak.
[tr. Cotton (1686)]

He who will establish this proposition by authority and huffing discovers his reason to be very weak.
[tr. Cotton/Hazlitt (1877), "On the Lame"]

He who establishes his argument by defiance and by command shews that his reasoning is weak.
[tr. Ives (1925)]

Any man who supports his opinion with challenges and commands demonstrates that his reasons for it are weak.
[tr. Screech (1987), "On the Lame"]

He who establishes his argument by noise and command shows that his reason is weak.
[Source]

Added on 1-Feb-04 | Last updated 23-Jul-25
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Topics: argument, assertion, authority, bravado, command, demand, intimidation, meme, noise, position, power, reason, shouting
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If you don’t know how to die, don’t worry; Nature will tell you what to do on the spot, fully and adequately. She will do this job perfectly for you; don’t bother your head about it.
[Si vous ne sçavez pas mourir, ne vous chaille, nature vous en informera sur le champ, plainement & suffisamment, elle fera exactement cette besongne pour vous, n’en empeschez vostre soing.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 3, ch. 12 (3.12), “Of Physiognomy [De la Physionomie] (c. 1588) [tr. Frame (1943)]
(Source)

This essay, including this passage, first appeared in the 2nd (1588) edition.

(Source (French)). Alternate translations:

If you know not how to die, take no care for it; Nature her selfe will fully and sufficiently teach you in the nicke, she will exactly discharge that worke for you; trouble not your selfe with it.
[tr. Florio (1603)]

If yon know not how to die, never trouble your self; Nature will fully and sufficiently instruct you upon the place, she will exactly do that Business for you, take you no Care.
[tr. Cotton (1686)]

If you know not how to die, never trouble yourself; nature will, at the time, fully and sufficiently instruct you: she will exactly do that business for you; take you no care.
[tr. Cotton/Hazlitt (1877)]

If you know not how to die, be not concerned: Nature will instruct you on the spot, plainly and sufficiently; she will do this business for you accurately; do not give it your attention.
[tr. Ives (1925)]

If you do not know how to die, never mind. Nature will give you full and adequate instruction on the spot. She will do this job for you neatly; do not worry yourself with the thought.
[tr. Cohen (1958)]

If you do not know how to die, never mind. Nature will tell you how to do it on the spot, plainly and adequately. She will do this job for you most punctiliously: do not worry about it: [tr. Screech (1987)]

Added on 1-Feb-04 | Last updated 23-Jul-25
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Topics: death, dying, human condition, mortality, nature
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So it is no good our mounting on stilts, for even on stilts we have to walk with our own legs; and upon the most exalted throne in the world it is still our own bottom that we sit on.
[Si, avons nous beau monter sur des échasses, car sur des échasses encore faut-il marcher de nos jambes. Et au plus élevé trône du monde, si ne sommes assis que sur notre cul.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 3, ch. 13 (3.13), “Of Experience [De l’Experience] (1587) [tr. Cohen (1958)]
(Source)

This essay first appeared in the 2nd (1588) edition, but this passage was added for the 1595 edition.

(Source (French)). Alternate translations:

Wee may long enough get upon stilts, for, be we upon them, yet must we goe with our owne legges. And sit we upon the highest throne of the World, yet fit we upon our owne taile.
[tr. Florio (1603)]

'Tis to much purpose to go upon Stilts, for when upon Stilts, we must yet walk upon our Legs: And when seated upon the most elevated Throne in the World, we are but seated upon our Breech.
[tr. Cotton (1686)]

’Tis to much purpose to go upon stilts, for, when upon stilts, we must yet walk with our legs; and, when seated upon the most elevated throne in the world, we are but seated upon our breech.
[tr. Cotton/Hazlitt (1877)]

Much good does it do us to mount on stilts, for on stilts we must still walk with our legs; and on the loftiest throne in the world we sit only on our buttocks.
[tr. Ives (1925)]

So it is no use to mount upon stilts, for even on stilts we must walk with our own legs. And even on the most exalted throne in the world we are only sitting on our own bottom.
[tr. Zeitlin (1934)]

Yet there is no use our mounting on stilts, for on stilts we must still walk on our own legs. And on the loftiest throne in the world we are still sitting only on our own rump.
[tr. Frame (1943)]

A fine thing to get up on stilts, for even on stilts we must ever walk on our legs! And upon the highest throne in the world, we are seated, still, upon our arses.
[tr. Screech (1987)]

No matter that we may mount on stilts, we still must walk on our own legs. And on the highest throne in the world, we still sit only on our own bottom.
[Bartlett's]

Added on 4-Feb-08 | Last updated 23-Jul-25
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Topics: ego, exaltation, humanity, humility, pretension
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I, who am a very earthy person, loathe that inhuman teaching which would make us despise and dislike the care of the body. I consider it just as wrong to reject natural pleasures as to set too much store by them.
[Moy qui ne manie que terre à terre, hay ceste inhumaine sapience, qui nous veut rendre desdaigneux & ennemis de la culture du corps. J’estime pareille injustice, de prendre à contre-cœur les voluptez naturelles, que de les prendre trop à cœur.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 3, ch. 13 (3.13), “Of Experience [De l’Experience] (1587) [tr. Cohen (1958)]
(Source)

(Source (French)). Alternate translations:

My selfe, who but grovell on the ground, hate that kinde of inhumane Wisedome, which would make us disdainefull and enemies of the bodies reformation. I deeme it an equall injustice, either to take naturall sensualities against the hart, or to take them too neere the hart.
[tr. Florio (1603)]

But I, who but crawl upon the Earth, hate this inhuman Wisdom, that will have us despise and hate all Culture of Body. I look upon it as an equal injustice to loath natural Pleasures, as to be too much in love with them.
[tr. Cotton (1686)]

I, who but crawl upon the earth, hate this inhuman wisdom, that will have us despise and hate all culture of the body; I look upon it as an equal injustice to loath natural pleasures as to be too much in love with them.
[tr. Cotton/Hazlitt (1877)]

I, who carry myself close to the ground, detest that inhuman wisdom that would make us disdain and be hostile to the care of the body. I deem it equally wrong to accept natural pleasures unwillingly and to accept them too willingly.
[tr. Ives (1925)]

I, who operate only close to the ground, hate that inhuman wisdom that would make us disdainful enemies of the cultivation of the body. I consider it equal injustice to set our heart against natural pleasures and to set our heart too much on them.
[tr. Frame (1943)]

I, who am always down-to-earth in my handling of anything. loathe that inhuman wisdom which seeks to render us disdainful and hostile towards the care of our bodies. I reckon that it is as injudicious to set our minds against natural pleasures as to allow them to dwell on them.
[tr. Screech (1987)]

Added on 4-Nov-24 | Last updated 23-Jul-25
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Topics: asceticism, body, hedonism, moderation, pleasure, sensuality
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‘Tis for little Souls, that truckle under the Weight of Affairs, not to know how clearly to disengage themselves, and not to know how to lay them aside, and take them up again.

[C’est aux petites ames ensevelies du poix des affaires, de ne s’en sçavoir purement desmesler : de ne les sçavoir et laisser et reprendre.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 3, ch. 13 (3.13), “Of Experience [De l’Experience] (1587) [tr. Cotton (1686)]
(Source)

(Source (French)). Alternate translations:

It is for base and pettie mindes, dulled and overwhelmed with the weight of affaires, to be ignorant how to leave them, and not to know how to free themselves from them; nor how to leave and take them againe.
[tr. Florio (1603)]

’Tis for little souls, that truckle under the weight of affairs, not from them to know how clearly to disengage themselves, not to know how to lay them aside and take them up again.
[tr. Cotton/Hazlitt (1877)]

It is for small souls, buried under the weight of affairs, not to know how to free themselves therefrom entirely; not to know how to leave them and return to them.
[tr. Ives (1925)]

It is for little souls, buried under the weight of business, to be unable to detach themselves cleanly from it or to leave it and pick it up again.
[tr. Frame (1943)]

It is for petty souls overwhelmed by the weight of affairs to be unable to disentangle themselves for them completely, not knowing how to drop them and then take them up again.
[tr. Screech (1987)]

Added on 6-Mar-24 | Last updated 23-Jul-25
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Topics: business, character, compartmentalization, disengagement, matters, overwork, personality, work, work-life balance
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He who fears he shall suffer, already suffers what he fears.
[Qui craint de souffrir, il souffre desja de ce qu’il craint.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 3, ch. 13 (3.13), “Of Experience [De l’Experience] (1587) [tr. Cotton/Hazlitt (1877)]
(Source)

This essay first appeared in the 2nd edition (1588); this passage was added for the 3rd edition (1595).

(Source (French)). Alternate translations:

Who feareth to suffer, suffereth alreadie, because he feareth.
[tr. Florio (1603)]

Who fears to suffer, does already suffer what he fears.
[tr. Cotton (1686)]

He who dreads suffering already suffers what he dreads.
[tr. Ives (1925)]

He who fears he shall suffer, already suffers because of his fear.
[tr. Zeitlin (1934)]

He who fears he will suffer, already suffers from his fear.
[tr. Frame (1943)]

He who is afraid of suffering already suffers from his own fears.
[tr. Cohen (1958)]

A man who fears suffering is already suffering from what he fears.
[Source (1958)]

Anyone who is afraid of suffering suffers already of being afraid.
[tr. Screech (1987)]

Added on 25-May-12 | Last updated 23-Jul-25
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Topics: anticipation, anxiety, dread, fear, future, pain, suffering
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The great and glorious masterpiece of man is to know how to live to purpose; all other things, to reign, to lay up treasure, to build, are, at most, but little appendices and props.
[Le glorieux chef-d’oeuvre de l’homme, c’est vivre à propos. Toutes autres choses ; regner, thesauriser, bastir, n’en sont qu’appendicules et adminicules, pour le plus.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 3, ch. 13 (3.13), “Of Experience [De l’Experience] (1587) [tr. Cotton/Hazlitt (1877)]
(Source)

This passage was added to the original version of the essay, published 1588, for the 1595 edition.

(Source (French)). Alternate translations:

The glorious master-piece of man, is, to live to the purpose. All other things, as to raigne, to governe, to hoarde up treasure, to thrive and to build, are for the most part but appendixes and supportes thereunto.
[tr. Florio (1603)]

The glorious Master-piece of Man is to know how to live to purpose; all other things, to reign, to lay up Treasure, and to build, are at the most but little Appendixes, and little Props.
[tr. Cotton (1686)]

Man's great and glorious master-work is to live befittingly; all other things -- to reign, to lay up treasure, to build -- are at the best mere accessories and aids.
[tr. Ives (1925)]

Our great and glorious masterpiece is to live appropriately. All other things, ruling, hoarding, building, are only little appendages and props, at most.
[tr. Frame (1943)]

Our most great and glorious achievement is to live our life fittingly. Everything else -- reigning, building, laying up treasure -- are at most tiny props and small accessories.
[tr. Screech (1987)]

Added on 6-Apr-15 | Last updated 23-Jul-25
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Topics: destiny, goal, life, living, meaning, meaning of life, purpose
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We must learn to suffer whatever we cannot avoid. Our life is composed, like the harmony of the world, of discords as well as of different tones, sweet and harsh, sharp and flat, soft and loud. If a musician liked only some of them, what could he sing? He has got to know how to use all of them and blend them together. So too must we with good and ill, which are of one substance with our life. Without such blending our being cannot be: one category is no less necessary than the other.
[Il faut apprendre à souffrir, ce qu’on ne peut eviter. Nostre vie est composee, comme l’harmonie du monde, de choses contraires, aussi de divers tons, doux & aspres, aigus & plats, mols & graves : Le Musicien qui n’en aymeroit que les uns, que voudroit il dire ? Il faut qu’il s’en sçache servir en commun, & les mesler. Et nous aussi, les biens & les maux, qui sont consubstantiels à nostre vie. Nostre estre ne peut sans ce meslange, & y est l’une bande non moins necessaire que l’autre. ]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 3, ch. 13 (3.13), “Of Experience [De l’Experience] (1587) [tr. Screech (1987)]
(Source)

This essay and this quotation were both first present in the 2nd (1588) edition.

(Source (French)). Alternate translations:

A man must learne to endure that patiently, which he cannot avoyde conveniently. Our life is composed, as is the harmonie of the World, of contrary things; so of divers tunes, some pleasant, some harsh, some sharpe, some flat, some low and some high: What would that Musition say, that should love but some one of them? He ought to know how to use them severally and how to entermingle them. So should we both of goods and evils, which are consubstantiall to our life. Our being cannot subsist without this commixture, whereto one side is no lesse necessarie than the other.
[tr. Florio (1603)]

We must learn to suffer what we cannot evade. Our Life, like the Harmony of the World, is compos'd of contrary Things, of several Notes, sweet and harsh, sharp and flat, spritely and solemn, and the Musician who should only affect one fo these, what would he be able to do? He must know how to make use of them all, and to mix them; and we likewise the Goods and Evils which are consubstantial with Life: Our Being cannot subsist without this Mixture, and the one are no less necessary to it than the other.
[tr. Cotton (1686)]

We must learn to suffer what we cannot evade; our life, like the harmony of the world, is composed of contrary things -- of diverse tones, sweet and harsh, sharp and flat, sprightly and solemn: the musician who should only affect some of these, what would he be able to do? he must know how to make use of them all, and to mix them; and so we should mingle the goods and evils which are consubstantial with our life; our being cannot subsist without this mixture, and the one part is no less necessary to it than the other.
[tr. Cotton/Hazlitt (1877)]

We must learn to suffer what can not be avoided. Our life, like teh harmony of the world, is composed of contrary things, also of diverse tones, sweet and harsh, keen and dull, soft and solemn. If a musician should like only some of them, what would it mean? It is necessary for him to know how to employ them all in common, and blend them; and so must we the goods and ills which are consubstantial with our life.
[tr. Ives (1925)]

We must learn to endure what we cannot avoid. Our life is composed, like the harmony of the world, of contrary things, also of different tones, sweet and harsh, sharp and flat, soft and loud. If a musician liked only one kind, what would he have to say? He must know how to use them together and blend them. And so must we do with good and evil, which are consubstantial with our life. Our existence is impossible without this mixture, and one element is no less necessary for it than the other.
[tr. Frame (1943)]

One must learn to endure what one cannot avoid. Our life, like the harmony of the world, is composed of contrarieties, also of varying tones, sweet and harsh, sharp and flat, soft and loud. If a musician liked one sort only, what effect would he make? He must be able to employ them together and blend them. And we too must accept the good and evil that are consubstantial with our life. Our existence is impossible without this mixture, and one side is no less necessary to us than the other.
[tr. Cohen (1958)]

Added on 13-Feb-20 | Last updated 23-Jul-25
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Topics: bad fortunes, bad luck, endurance, evil, experience, fortune, good, good fortune, good luck, life, misfortune, mixture, suffering
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No desire is more natural than the desire for knowledge. We assay all the means that can lead us to it. When reason fails us we make use of experience. Experience is a weaker and less dignified means: but truth is so great a matter that we must not disdain any method that leads us to it.
[Il n’est desir plus naturel que le desir de cognoissance. Nous essayons tous les moyens qui nous y peuvent mener. Quand la raison nous faut, nous y employons l’experience. Qui est un moyen de beaucoup plus foible et plus vil. Mais la verité est chose si grande, que nous ne devons desdaigner aucune entremise qui nous y conduise.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 3, ch. 13 (3.13), “Of Experience [De l’Experience] (1587) [tr. Screech (1987)]
(Source)

Aristotle's Metaphysics opens with the phrase "All men by nature desire knowledge."

The 1595 edition included a quotation from Manilius inserted after the word "experience" (omitted here). It also added the second descriptor (after "weaker") of how experience compares to reason.

(Source (French)). Alternate translations:

There is no desire more naturall, then that of knowledge. We attempt all meanes that may bring us unto it. When reason failes us, we employ experience. Which is a meane by much more, weake and vile. But trueth is of so great consequence, that wee ought not disdaine any induction, that may bring us unto it.
[tr. Florio (1603)]

There is no Desire more natural than that of Knowledge: We try all Ways that can lead us to it; where Reason is wanting, we therein employ Experience which is a Means much more weak and cheap. But Truth is so great a thing, that we ought not to disdain any Mediation that will guide us to it.
[tr. Cotton (1686)]

There is no desire more natural than that of knowledge. We try all ways that can lead us to it; where reason is wanting, we therein employ experience which is a means much more weak and cheap; but truth is so great a thing, that we ought not to disdain any mediation that will guide us to it.
[tr. Cotton/Hazlitt (1877)]

There is no desire more natural than the desire for knowledge. We make trial of all means that can lead us to it. When reasoning fails us, we then make use of experience, which is a much feebler and lower means; but truth is so great a thing that we must not disdain any medium that leads us to it.
[tr. Ives (1925)]

There is no desire more natural than the desire for knowledge. We try all the ways that can lead us to it. When reason fails us, we use experience, which is a weaker and less dignified means. But truth is so great a thing that we must not disdain any medium that will lead us to it.
[tr. Frame (1943)]

Added on 23-Feb-24 | Last updated 23-Jul-25
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Topics: deductive, experience, inductive, inquiry, knowledge, reason, truth, truth-seeking
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It is not want, but rather abundance, that creates avarice.

Michel de Montaigne (1533-1592) French essayist
Essays, ch. 40 (1588)

Added on 16-Jun-14 | Last updated 16-Jun-14
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Topics: avarice, greed, prosperity, wealth
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The man who makes it his business to please the multitude is never done.

Michel de Montaigne (1533-1592) French essayist
The Autobiography of Michel de Montaigne, ch. 34 [ed. Marven Lowenthal (1935)]
(Source)

Lowenthal created an "autobiography" from the wide array of first-person statements, experiences, and observations made by Montaigne across his essays, letters, etc. I have been unable to find from where this particular statement is translated or interpolated.

Added on 19-Jun-15 | Last updated 13-Aug-25
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Topics: entertain, fickleness, masses, please everyone, public opinion
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Montaigne, Michel de