Essays Montaigne Quotes

On the highest throne in the world, we still sit only on our own bottom.

The greatest thing in the world is to know how to belong to oneself.

I quote others only in order the better to express myself.

He who fears he shall suffer, already suffers what he fears.

If you press me to say why I loved him, I can say no more than because he was he, and I was I.

If I speak of myself in different ways, that is because I look at myself in different ways.

Learned we may be with another man's learning: we can only be wise with wisdom of our own.

I am afraid that our eyes are bigger than our stomachs, and that we have more curiosity than understanding. We grasp at everything, but catch nothing except wind.

There is nothing more notable in Socrates than that he found time, when he was an old man, to learn music and dancing, and thought it time well spent.

Man is certainly stark mad; he cannot make a worm, and yet he will be making gods by dozens.

Nothing is so firmly believed as that which we least know.

To forbid us anything is to make us have a mind for it.

Combien de choses nous servoyent hier d’articles de foy, qui nous sont fables aujourd’huy? How many things served us yesterday for articles of faith, which today are fables for us?

Off I go, rummaging about in books for sayings which please me.

Let us give Nature a chance; she knows her business better than we do.

I find I am much prouder of the victory I obtain over myself, when, in the very ardor of dispute, I make myself submit to my adversary’s force of reason, than I am pleased with the victory I obtain over him through his weakness.

The greater part of the world's troubles are due to questions of grammar.

The most fruitful and natural exercise for our minds is, in my opinion, conversation.

If I am pressed to say why I loved him, I feel it can only be explained by replying: 'Because it was he; because it was me.

I do not believe, from what I have been told about this people, that there is anything barbarous or savage about them, except that we all call barbarous anything that is contrary to our own habits.

Every movement reveals us.

[Marriage] happens as with cages: the birds without despair to get in, and those within despair of getting out.

No wind favors he who has no destined port.

No man is exempt from saying silly things; the mischief is to say them deliberately.

Other people do not see you at all, but guess at you by uncertain conjectures.

Why do people respect the package rather than the man?

There is no desire more natural than the desire of knowledge. (Il n'est desir plus naturel que le desir de connaissance)

We trouble our life by thoughts about death, and our death by thoughts about life.

The thing I fear most is fear.

It is a disaster that wisdom forbids you to be satisfied with yourself and always sends you away dissatisfied and fearful, whereas stubbornness and foolhardiness fill their hosts with joy and assurance.

Life itself is neither a good nor an evil: life is where good or evil find a place, depending on how you make it for them.

Judgement can do without knowledge: but not knowledge without judgement.

The finest souls are those that have the most variety and suppleness.

The value of life lies not in the length of days, but in the use we make to them; a man may live long, yet get little from life. Whether you find satisfaction in life depends not on your tale of years, but on your will - Montaigne, Essays

Every other knowledge is harmful to him who does not have knowledge of goodness.

Let every foot have its own shoe.

Pride and curiosity are the two scourges of our souls. The latter prompts us to poke our noses into everything, and the former forbids us to leave anything unresolved and undecided.

Reading list (1972 edition)[edit] 1. Homer – Iliad, Odyssey 2. The Old Testament 3. Aeschylus – Tragedies 4. Sophocles – Tragedies 5. Herodotus – Histories 6. Euripides – Tragedies 7. Thucydides – History of the Peloponnesian War 8. Hippocrates – Medical Writings 9. Aristophanes – Comedies 10. Plato – Dialogues 11. Aristotle – Works 12. Epicurus – Letter to Herodotus; Letter to Menoecus 13. Euclid – Elements 14. Archimedes – Works 15. Apollonius of Perga – Conic Sections 16. Cicero – Works 17. Lucretius – On the Nature of Things 18. Virgil – Works 19. Horace – Works 20. Livy – History of Rome 21. Ovid – Works 22. Plutarch – Parallel Lives; Moralia 23. Tacitus – Histories; Annals; Agricola Germania 24. Nicomachus of Gerasa – Introduction to Arithmetic 25. Epictetus – Discourses; Encheiridion 26. Ptolemy – Almagest 27. Lucian – Works 28. Marcus Aurelius – Meditations 29. Galen – On the Natural Faculties 30. The New Testament 31. Plotinus – The Enneads 32. St. Augustine – On the Teacher; Confessions; City of God; On Christian Doctrine 33. The Song of Roland 34. The Nibelungenlied 35. The Saga of Burnt Njál 36. St. Thomas Aquinas – Summa Theologica 37. Dante Alighieri – The Divine Comedy;The New Life; On Monarchy 38. Geoffrey Chaucer – Troilus and Criseyde; The Canterbury Tales 39. Leonardo da Vinci – Notebooks 40. Niccolò Machiavelli – The Prince; Discourses on the First Ten Books of Livy 41. Desiderius Erasmus – The Praise of Folly 42. Nicolaus Copernicus – On the Revolutions of the Heavenly Spheres 43. Thomas More – Utopia 44. Martin Luther – Table Talk; Three Treatises 45. François Rabelais – Gargantua and Pantagruel 46. John Calvin – Institutes of the Christian Religion 47. Michel de Montaigne – Essays 48. William Gilbert – On the Loadstone and Magnetic Bodies 49. Miguel de Cervantes – Don Quixote 50. Edmund Spenser – Prothalamion; The Faerie Queene 51. Francis Bacon – Essays; Advancement of Learning; Novum Organum, New Atlantis 52. William Shakespeare – Poetry and Plays 53. Galileo Galilei – Starry Messenger; Dialogues Concerning Two New Sciences 54. Johannes Kepler – Epitome of Copernican Astronomy; Concerning the Harmonies of the World 55. William Harvey – On the Motion of the Heart and Blood in Animals; On the Circulation of the Blood; On the Generation of Animals 56. Thomas Hobbes – Leviathan 57. René Descartes – Rules for the Direction of the Mind; Discourse on the Method; Geometry; Meditations on First Philosophy 58. John Milton – Works 59. Molière – Comedies 60. Blaise Pascal – The Provincial Letters; Pensees; Scientific Treatises 61. Christiaan Huygens – Treatise on Light 62. Benedict de Spinoza – Ethics 63. John Locke – Letter Concerning Toleration; Of Civil Government; Essay Concerning Human Understanding;Thoughts Concerning Education 64. Jean Baptiste Racine – Tragedies 65. Isaac Newton – Mathematical Principles of Natural Philosophy; Optics 66. Gottfried Wilhelm Leibniz – Discourse on Metaphysics; New Essays Concerning Human Understanding;Monadology 67. Daniel Defoe – Robinson Crusoe 68. Jonathan Swift – A Tale of a Tub; Journal to Stella; Gulliver's Travels; A Modest Proposal 69. William Congreve – The Way of the World 70. George Berkeley – Principles of Human Knowledge 71. Alexander Pope – Essay on Criticism; Rape of the Lock; Essay on Man 72. Charles de Secondat, baron de Montesquieu – Persian Letters; Spirit of Laws 73. Voltaire – Letters on the English; Candide; Philosophical Dictionary 74. Henry Fielding – Joseph Andrews; Tom Jones 75. Samuel Johnson – The Vanity of Human Wishes; Dictionary; Rasselas; The Lives of the Poets

Certainly, if he still has himself, a man of understanding has lost nothing.

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.

I speak to the paper, as I speak to the first person I meet.

Stupidity and wisdom meet in the same centre of sentiment and resolution, in the suffering of human accidents.

And therefore, Reader, I myself am the subject of my book: it is not reasonable that you should employ your leisure on a topic so frivolous and so vain. Therefore, Farewell:

The soul in which philosophy dwells should by its health make even the body healthy. It should make its tranquillity and gladness shine out from within; should form in its own mold the outward demeanor, and consequently arm it with a graceful pride, an active and joyous bearing, and a contented and good-natured countenance. The surest sign of wisdom is constant cheerfulness.

Women are not entirely wrong when they reject the moral rules proclaimed in society, since it is we men alone who have made them.

All we do is to look after the opinions and learning of others: we ought to make them our own.

My business is only to keep myself in motion, whilst motion pleases me; I only walk for the walk's sake.

Excellent memories are often coupled with feeble judgments.

We should tend our freedom wisely.

Between ourselves, there are two things that I have always observed to be in singular accord: supercelestial thoughts and subterranean conduct.

Our zeal works wonders, whenever it supports our inclination toward hatred, cruelty, ambition.

I had rather complain of ill-fortune than be ashamed of victory.

[He who can describe how his heart is ablaze is burning on a small pyre] ~ Petrarch, Sonnet 137 (from Montaigne, On sadness)

We must not attach knowledge to the mind, we have to incorporate it there.

In our time the most warlike nations are the most rude and ignorant.

There is more ado to interpret interpretations than to interpret things, and more books upon books than upon any other subject; we do nothing but comment upon one another. Every place swarms with commentaries; of authors there is great scarcity.

No one should be subjected to force over things which belonged to him.

The customs and practices of life in society sweep us along.

Let death take me planting my cabbages, indifferent to him, and still less of my garden not being finished. (tr. Charles Cotton)

Such as are in immediate fear of a losing their estates, of banishment, or of slavery, live in perpetual anguish, and lose all appetite and repose; whereas such as are actually poor, slaves, or exiles, ofttimes live as merrily as other folk.

Let the tutor not merely require a verbal account of what the boy has been taught but the meaning and the substance of it: let him judge how the child has profited from it not from the evidence of his memory but from that of his life. Let him take what the boy has just learned and make him show him dozens of different aspects of it and then apply it to just as many different subjects, in order to find out whether he has really grasped it and make it part of himself, judging the boy's progress by what Plato taught about education. Spewing up food exactly as you have swallowed it is evidence of a failure to digest and assimilate it; the stomach has not done its job if, during concoction, it fails to change the substance and the form of what it is given.

I would rather be an authority on myself than on Cicero.

Truth for us nowadays is not what is, but what others can be brought to accept: just as we call money not only legal tender but any counterfeit coins in circulation.

I know no marriages which fail and come to grief more quickly than those which are set on foot by beauty and amorous desire.

I seek in the reading of my books only to please myself by an irreproachable diversion; or if I study it is for no other science than that which treats of the knowledge of myself, and instructs me how to die and live well.

I have not seen anywhere in the world a more obvious malformed person and miracle than myself. Through use and time we become conditioned to anything strange; but the more I become familiar with and know myself, the more my deformity amazes me and the less I understand myself.

He lives happy and master of himself who can say as each day passes on, "I have lived.

Meditation is a powerful and full study as can effectually taste and employ themselves.

People try to get out of themselves and to escape from the man. This is folly; instead of transforming themselves into angels, they turn into beast; instead of lifting, they degrade themselves. These transcendental humors frighten me, like lofty and inaccessible heights.

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. (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.)

That is why Bias jested with those who were going through the perils of a great storm with him and calling on the gods for help: "Shut up," he said, "so that they do not realize that you are here with me.

All is a-swarm with commentaries: of authors there is a dearth.

Truly man is a marvelously vain, diverse, and undulating object. It is hard to found any constant and uniform judgement on him." -from "By diverse means we arrive at the same end

Over the centuries, this interpretation and reinterpretation creates a long chain connecting a writer to all future readers- who frequently read each other as well as the original. Virginia Woolf had a beautiful vision of generations interlinked in this way: of how "minds are threaded together- how any live mind is of the very same stuff as Plato's & Euripides... It is this common mind that binds the whole world together; & all the world is mind." This capacity for living on through readers' inner worlds over long periods of history is what makes a book like the 'Essays' a true classic. As it is reborn differently in each mind, it also brings those minds together.

If virtue cannot shine bright, but by the conflict of contrary appetites, shall we then say that she cannot subsist without the assistance of vice, and that it is from her that she derives her reputation and honor?

Montaigne blessed the form when he said, “If I knew my own mind, I would not make essays. I would make decisions.

I speak the truth not so much as I want, but as much as I dare, and I dare a little more as I grow older.

Handling and use by able minds give value to a language, not so much by innovating as by filling it out with more vigorous and varied services, by stretching and bending it.

If I had even the slightest grasp upon my own faculties, I would not make essays, I would make decisions.

To an atheist all writings tend to atheism: he corrupts the most innocent matter with his own venom.

A man of genius belongs to no period and no country. He speaks the language of nature, which is always everywhere the same.

The time is now proper for us to reform backward; more by dissenting than by agreeing; by differing more than by consent.

We are never ‘at home’: we are always outside ourselves. Fear, desire, hope, impel us towards the future; they rob us of feelings and concern for what now is, in order to spend time over what will be – even when we ourselves shall be no more. [C] ‘Calamitosus est animus futuri anxius’ [Wretched is a mind anxious about the future].

there is nothing we can do longer than think, no activity to which we can devote ourselves more regularly nor more easily:

The virtue of the soul does not consist in flying high, but in walking orderly; its grandeur does not exercise itself in grandeur, but in mediocrity.

Mon métier et mon art c’est vivre. [My craft and my skill is living.]

Upon the highest throne in the world, we are seated, still, upon our arses.

I am not so shocked by savages who roast and eat the bodies of their dead as by those who torture and persecute the living.

İnsanın doğuşunu görmekten herkes kaçar ama ölümünü görmeye hep koşa koşa gideriz. İnsanı öldürmek için gün ışığında, geniş meydanlar ararız ama onu yaratmak için karanlık köşelere gizleniriz.

I once took pleasure some place in seeing men, through piety, take a vow of ignorance, as of chastity, poverty, penitence. It is also castrating our disorderly appetites, to blunt that cupidity that pricks us on to the study of books, and to deprive the soul of that voluptuous complacency which tickles us with the notion of being learned.

Democritus and Heraclitus were two philosophers, of whom the first, finding the condition of man vain and ridiculous, never went out in public but with a mocking and laughing face; whereas Heraclitus, having pity and compassion on this same condition of ours, wore a face perpetually sad, and eyes filled with tears. I prefer the first humor; not because it is pleasanter to laugh than to weep, but because it is more disdainful, and condemns us more than the other; and it seems to me that we can never be despised as much as we deserve. Pity and commiseration are mingled with some esteem for the thing we pity; the things we laugh at we consider worthless. I do not think there is as much unhappiness in us as vanity, nor as much malice as stupidity. We are not so full of evil as of inanity; we are not as wretched as we are worthless. Thus Diogenes, who pottered about by himself, rolling his tub and turning up his nose at the great Alexander, considering us as flies or bags of wind, was really a sharper and more stinging judge, to my taste, than Timon, who was surnamed the hater of men. For what we hate we take seriously. Timon wished us ill, passionately desired our ruin, shunned association with us as dangerous, as with wicked men depraved by nature. Diogenes esteemed us so little that contact with us could neither disturb him nor affect him, and avoided our company, not through fear of association with us, but through disdain of it; he considered us incapable of doing either good or evil.... Our own peculiar condition is that we are as fit to be laughed at as able to laugh.

Let the tutor make his charge pass everything through a sieve and lodge nothing in his head on mere authority and trust: let not Aristotle's principles be principles to him any more than those of the Stoics or Epicureans. Let this variety of ideas be set before him; he will choose if he can; if not, he will remain in doubt. Only the fools are certain and assured. For if he embraces Xenophon's and Plato's opinions by his own reasoning, they will no longer be theirs, they will be his. He who follows another follows nothing. He finds nothing; indeed he seeks nothing. We are not under a king; let each one claim his own freedom. Let him know that he knows, at least. He must imbibe their ways of thinking, not learn their precepts. And let him boldly forget, if he wants, where he got them, but let him know how to make them his own. Truth and reason are common to everyone, and no more belong to the man who first spoke them than to the man who says them later. It is no more according to Plato than according to me, since he and I understand and see it the same way. The bees plunder the flowers here and there, but afterward they make of them honey, which is all theirs; it is no longer thyme or marjoram. Even so with the pieces borrowed from others; he will transform and blend them to make a work of his own, to wit, his judgment. His education, work, and study aim only at forming this.

Had I been placed among those nations which are said to live still in the sweet freedom of nature's first laws, I assure you I should very gladly have portrayed myself here entire and wholly naked. Thus, reader, I am myself the matter of my book; you would be unreasonable to spend your leisure on so frivolous and vain a subject.

Were our pupil's disposition so bizarre that he would rather hear a tall story than the account of a great voyage or a wise discussion; that at the sound of a drum calling the youthful ardour of his comrades to arms he would turn aside for the drum of a troop of jugglers; that he would actually find it no more delightful and pleasant to return victorious covered in the dust of battle than after winning a prize for tennis or dancing; then I know no remedy except that his tutor should quickly strangle him when nobody is looking or apprentice him to make fairy-cakes in some goodly town - even if he were the heir of a Duke - following Plato's precept that functions should be allocated not according to the endowments of men's fathers but the endowments of their souls.

If anyone gets intoxicated with his knowledge when he looks beneath him, let him turn his eyes upward toward past ages, and he will lower his horns, finding there so many thousands of minds that trample him underfoot. If he gets into some flattering presumption about his valor, let him remember the lives of the two Scipios, so many armies, so many nations, all of whom leave him so far behind them. No particular quality will make a man proud who balances it against the many weaknesses and imperfections that are also in him, and, in the end, against the nullity of man’s estate.

You never speak about yourself without loss. Your self-condemnation is always accredited, your self-praise discredited. There may be some people of my temperament, I who learn better by contrast than by example, and by flight than by pursuit. This was the sort of teaching that Cato the Elder had in view when he said that the wise have more to learn from the fools than the fools from the wise; and also that ancient lyre player who, Pausanias tells us, was accustomed to force his pupils to go hear a bad musician who lived across the way, where they might learn to hate his discords and false measures.

I have no other passion to keep me in breath. What avarice, ambition, quarrels, law suits do for others who, like me, have no particular vocation, love would much more commodiously do; it would restore to me vigilance, sobriety, grace, and the care of my person; it would reassure my countenance, so that the grimaces of old age, those deformed and dismal looks, might not come to disgrace it; would again put me upon sound and wise studies, by which I might render myself more loved and esteemed, clearing my mind of the despair of itself and of its use, and redintegrating it to itself; would divert me from a thousand troublesome thoughts, a thousand melancholic humours that idleness and the ill posture of our health loads us withal at such an age; would warm again, in dreams at least, the blood that nature is abandoning; would hold up the chin, and a little stretch out the nerves, the vigour and gaiety of life of that poor man who is going full drive towards his ruin.

READER, You have here an honest book; it does at the outset forewarn You that, in contriving the same, I have proposed to myself no other than a domestic and private end: I have had no consideration at all either to Your service or to my glory. My powers are not capable of any such design. I have dedicated it to the particular commodity of my kinsfolk and friends, so that, having lost me (which they must do shortly), they may therein recover some traits of my conditions and humours, and by that means preserve more whole, and more life-like, the knowledge they had of me. Had my intention been to seek the world's favour, I should surely have adorned myself with borrowed beauties: I desire therein to be viewed as I appear in mine own genuine, simple, and ordinary manner, without study and artifice: for it is myself I paint. My defects are therein to be read to the life, and any imperfections and my natural form, so far as public reverence hath permitted me. If I had lived among those nations, which (they say) yet dwell under the sweet liberty of nature's primitive laws, I assure thee I would most willingly have painted myself quite fully and quite naked. Thus, reader, myself am the matter of my book: there's no reason You should employ Your leisure about so frivolous and vain a subject. Therefore farewell.

There is an old Greek saying that men are tormented not by things themselves but by what they think about them. If that assertion could be proved to be always true everywhere it would be an important point gained of the comforting of our wretched human condition. For if ills can only enter us through our judgemente it would seem to be in our power either to despise them or to deflect them towards the good: if the things actually do trow themselves on our mercy why do we not act as their masters and accomodate them to our advantage? If what we call evil or torment are only evil or torment insofar as our mental apprehension endows them with those qualities when it lies within our power to change those qualities. And if we did have such a choice and were free from constraint we would be curiously mad to pull in the direction which hurst us most, endowing sickness, poverty or insolence with a bad and bitter taste when we could give them a pleasent one, Fortune simply furnishing us with the matter and leaving it to us to supply the form. Let us see whether a case can be made for what we call evil not being an evil in itself or (since it amounts to the same) whether at least it is up to us to endow it with a different savour and aspect.

If others were to look attentively into themselves as I do, they would find themselves, as I do, full of emptiness and tomfoolery. I cannot rid myself of them without getting rid of myself. We are all steeped in them, each as much as the other; but those who realize this get off, as I know, a little more cheaply. That commonly approved practice of looking elsewhere than at our own self has served our affairs well! Our self is an object full of dissatisfaction: we can see nothing there but wretchedness and vanity. So as not to dishearten us, Nature has very conveniently cast the action of our sight outwards. We are swept on downstream, but to struggle back towards our self against the current is a painful movement; thus does the sea, when driven against itself, swirl back in confusion. Everyone says: 'Look at the motions of the heavens, look at society, at this man's quarrel, that man's pulse, this other man's will and testament' - in other words always look upwards or downwards or sideways, or before or behind you. That commandment given us in ancient times by that god at Delphi was contrary to all expectation: 'Look back into your self; get to know your self; hold on to your self.' Bring back to your self your mind and your will which are being squandered elsewhere; you are draining and frittering your self away. Consolidate your self; rein your self back. They are cheating you, distracting you, robbing you of your self. Can you not see that this world of ours keeps its gave bent ever inwards and its eyes ever open to contemplate itself? It is always vanity in your case, within and without, but a vanity which is less, the less it extends. Except you alone, O Man, said that god, each creature first studies its own self, and, according to its needs, has limits to its labours and desires. Not one is as empty and needy as you, who embrace the universe: you are the seeker with no knowledge, the judge with no jurisdiction and, when all is done, the jester of the farce.