Essays of Michel de Montaigne - 019
Total number of words is 4860
Total number of unique words is 1526
40.5 of words are in the 2000 most common words
57.1 of words are in the 5000 most common words
65.6 of words are in the 8000 most common words
pleasant (mirth-making) consul.” Let it go before, or come after, a good
sentence or a thing well said, is always in season; if it neither suit
well with what went before, nor has much coherence with what follows
after, it is good in itself. I am none of those who think that good
rhyme makes a good poem. Let him make short long, and long short if he
will, ‘tis no great matter; if there be invention, and that the wit and
judgment have well performed their offices, I will say, here’s a good
poet, but an ill rhymer.
“Emunctae naris, durus componere versus.”
[“Of delicate humour, but of rugged versification.”
--Horace, Sat, iv. 8.]
Let a man, says Horace, divest his work of all method and measure,
“Tempora certa modosque, et, quod prius ordine verbum est,
Posterius facias, praeponens ultima primis
Invenias etiam disjecti membra poetae.”
[“Take away certain rhythms and measures, and make the word which
was first in order come later, putting that which should be last
first, you will still find the scattered remains of the poet.”
--Horace, Sat., i. 4, 58.]
he will never the more lose himself for that; the very pieces will be
fine by themselves. Menander’s answer had this meaning, who being
reproved by a friend, the time drawing on at which he had promised a
comedy, that he had not yet fallen in hand with it; “It is made, and
ready,” said he, “all but the verses.”--[Plutarch, Whether the Athenians
more excelled in Arms or in Letters.]--Having contrived the subject, and
disposed the scenes in his fancy, he took little care for the rest.
Since Ronsard and Du Bellay have given reputation to our French poesy,
every little dabbler, for aught I see, swells his words as high, and
makes his cadences very near as harmonious as they:
“Plus sonat, quam valet.”
[“More sound than sense”--Seneca, Ep., 40.]
For the vulgar, there were never so many poetasters as now; but though
they find it no hard matter to imitate their rhyme, they yet fall
infinitely short of imitating the rich descriptions of the one, and the
delicate invention of the other of these masters.
But what will become of our young gentleman, if he be attacked with the
sophistic subtlety of some syllogism? “A Westfalia ham makes a man
drink; drink quenches thirst: ergo a Westfalia ham quenches thirst.”
Why, let him laugh at it; it will be more discretion to do so, than to go
about to answer it; or let him borrow this pleasant evasion from
Aristippus: “Why should I trouble myself to untie that, which bound as
it is, gives me so much trouble?”--[Diogenes Laertius, ii. 70.]--
One offering at this dialectic juggling against Cleanthes, Chrysippus
took him short, saying, “Reserve these baubles to play with children,
and do not by such fooleries divert the serious thoughts of a man of
years.” If these ridiculous subtleties,
“Contorta et aculeata sophismata,”
as Cicero calls them, are designed to possess him with an untruth, they
are dangerous; but if they signify no more than only to make him laugh,
I do not see why a man need to be fortified against them. There are some
so ridiculous, as to go a mile out of their way to hook in a fine word:
“Aut qui non verba rebus aptant, sed res extrinsecus
arcessunt, quibus verba conveniant.”
[“Who do not fit words to the subject, but seek out for things
quite from the purpose to fit the words.”--Quintilian, viii. 3.]
And as another says,
“Qui, alicujus verbi decore placentis, vocentur ad id,
quod non proposuerant scribere.”
[“Who by their fondness of some fine sounding word, are tempted to
something they had no intention to treat of.”--Seneca, Ep., 59.]
I for my part rather bring in a fine sentence by head and shoulders to
fit my purpose, than divert my designs to hunt after a sentence. On the
contrary, words are to serve, and to follow a man’s purpose; and let
Gascon come in play where French will not do. I would have things so
excelling, and so wholly possessing the imagination of him that hears,
that he should have something else to do, than to think of words. The
way of speaking that I love, is natural and plain, the same in writing as
in speaking, and a sinewy and muscular way of expressing a man’s self,
short and pithy, not so elegant and artificial as prompt and vehement;
“Haec demum sapiet dictio, qux feriet;”
[“That has most weight and wisdom which pierces the ear.” (“That
utterance indeed will have a taste which shall strike the ear.”)
--Epitaph on Lucan, in Fabricius, Biblioth. Lat., ii. 10.]
rather hard than wearisome; free from affectation; irregular,
incontinuous, and bold; where every piece makes up an entire body; not
like a pedant, a preacher, or a pleader, but rather a soldier-like style,
as Suetonius calls that of Julius Caesar; and yet I see no reason why he
should call it so. I have ever been ready to imitate the negligent garb,
which is yet observable amongst the young men of our time, to wear my
cloak on one shoulder, my cap on one side, a stocking in disorder, which
seems to express a kind of haughty disdain of these exotic ornaments, and
a contempt of the artificial; but I find this negligence of much better
use in the form of speaking. All affectation, particularly in the French
gaiety and freedom, is ungraceful in a courtier, and in a monarchy every
gentleman ought to be fashioned according to the court model; for which
reason, an easy and natural negligence does well. I no more like a web
where the knots and seams are to be seen, than a fine figure, so
delicate, that a man may tell all the bones and veins:
“Quae veritati operam dat oratio, incomposita sit et simplex.”
[“Let the language that is dedicated to truth be plain and
unaffected.--Seneca, Ep. 40.]
“Quis accurat loquitur, nisi qui vult putide loqui?”
[“For who studies to speak accurately, that does not at the same
time wish to perplex his auditory?”--Idem, Ep., 75.]
That eloquence prejudices the subject it would advance, that wholly
attracts us to itself. And as in our outward habit, ‘tis a ridiculous
effeminacy to distinguish ourselves by a particular and unusual garb or
fashion; so in language, to study new phrases, and to affect words that
are not of current use, proceeds from a puerile and scholastic ambition.
May I be bound to speak no other language than what is spoken in the
market-places of Paris! Aristophanes the grammarian was quite out, when
he reprehended Epicurus for his plain way of delivering himself, and the
design of his oratory, which was only perspicuity of speech.
The imitation of words, by its own facility, immediately disperses itself
through a whole people; but the imitation of inventing and fitly applying
those words is of a slower progress. The generality of readers, for
having found a like robe, very mistakingly imagine they have the same
body and inside too, whereas force and sinews are never to be borrowed;
the gloss, and outward ornament, that is, words and elocution, may. Most
of those I converse with, speak the same language I here write; but
whether they think the same thoughts I cannot say. The Athenians, says
Plato, study fulness and elegancy of speaking; the Lacedaemonians affect
brevity, and those of Crete to aim more at the fecundity of conception
than the fertility of speech; and these are the best. Zeno used to say
that he had two sorts of disciples, one that he called cy-----ous,
curious to learn things, and these were his favourites; the other,
aoy---ous, that cared for nothing but words. Not that fine speaking is
not a very good and commendable quality; but not so excellent and so
necessary as some would make it; and I am scandalised that our whole life
should be spent in nothing else. I would first understand my own
language, and that of my neighbours, with whom most of my business and
conversation lies.
No doubt but Greek and Latin are very great ornaments, and of very great
use, but we buy them too dear. I will here discover one way, which has
been experimented in my own person, by which they are to be had better
cheap, and such may make use of it as will. My late father having made
the most precise inquiry that any man could possibly make amongst men of
the greatest learning and judgment, of an exact method of education, was
by them cautioned of this inconvenience then in use, and made to believe,
that the tedious time we applied to the learning of the tongues of them
who had them for nothing, was the sole cause we could not arrive to the
grandeur of soul and perfection of knowledge, of the ancient Greeks and
Romans. I do not, however, believe that to be the only cause. So it is,
that the expedient my father found out for this was, that in my infancy,
and before I began to speak, he committed me to the care of a German, who
since died a famous physician in France, totally ignorant of our
language, and very fluent and a great critic in Latin. This man, whom he
had fetched out of his own country, and whom he entertained with a great
salary for this only one end, had me continually with him; he had with
him also joined two others, of inferior learning, to attend me, and to
relieve him; these spoke to me in no other language but Latin. As to the
rest of his household, it was an inviolable rule, that neither himself,
nor my mother, nor valet, nor chambermaid, should speak anything in my
company, but such Latin words as each one had learned to gabble with me.
--[These passages are, the basis of a small volume by the Abbe Mangin:
“Education de Montaigne; ou, L’Art d’enseigner le Latin a l’instar des
meres latines.”]--It is not to be imagined how great an advantage this
proved to the whole family; my father and my mother by this means learned
Latin enough to understand it perfectly well, and to speak it to such a
degree as was sufficient for any necessary use; as also those of the
servants did who were most frequently with me. In short, we Latined it
at such a rate, that it overflowed to all the neighbouring villages,
where there yet remain, that have established themselves by custom,
several Latin appellations of artisans and their tools. As for what
concerns myself, I was above six years of age before I understood either
French or Perigordin, any more than Arabic; and without art, book,
grammar, or precept, whipping, or the expense of a tear, I had, by that
time, learned to speak as pure Latin as my master himself, for I had no
means of mixing it up with any other. If, for example, they were to give
me a theme after the college fashion, they gave it to others in French;
but to me they were to give it in bad Latin, to turn it into that which
was good. And Nicolas Grouchy, who wrote a book De Comitiis Romanorum;
Guillaume Guerente, who wrote a comment upon Aristotle: George Buchanan,
that great Scottish poet: and Marc Antoine Muret (whom both France and
Italy have acknowledged for the best orator of his time), my domestic
tutors, have all of them often told me that I had in my infancy that
language so very fluent and ready, that they were afraid to enter into
discourse with me. And particularly Buchanan, whom I since saw attending
the late Mareschal de Brissac, then told me, that he was about to write a
treatise of education, the example of which he intended to take from
mine; for he was then tutor to that Comte de Brissac who afterward proved
so valiant and so brave a gentleman.
As to Greek, of which I have but a mere smattering, my father also
designed to have it taught me by a device, but a new one, and by way of
sport; tossing our declensions to and fro, after the manner of those who,
by certain games of tables, learn geometry and arithmetic. For he,
amongst other rules, had been advised to make me relish science and duty
by an unforced will, and of my own voluntary motion, and to educate my
soul in all liberty and delight, without any severity or constraint;
which he was an observer of to such a degree, even of superstition, if I
may say so, that some being of opinion that it troubles and disturbs the
brains of children suddenly to wake them in the morning, and to snatch
them violently--and over-hastily from sleep (wherein they are much more
profoundly involved than we), he caused me to be wakened by the sound of
some musical instrument, and was never unprovided of a musician for that
purpose. By this example you may judge of the rest, this alone being
sufficient to recommend both the prudence and the affection of so good a
father, who is not to be blamed if he did not reap fruits answerable to
so exquisite a culture. Of this, two things were the cause: first, a
sterile and improper soil; for, though I was of a strong and healthful
constitution, and of a disposition tolerably sweet and tractable, yet I
was, withal, so heavy, idle, and indisposed, that they could not rouse me
from my sloth, not even to get me out to play. What I saw, I saw clearly
enough, and under this heavy complexion nourished a bold imagination and
opinions above my age. I had a slow wit that would go no faster than it
was led; a tardy understanding, a languishing invention, and above all,
incredible defect of memory; so that, it is no wonder, if from all these
nothing considerable could be extracted. Secondly, like those who,
impatient of along and steady cure, submit to all sorts of prescriptions
and recipes, the good man being extremely timorous of any way failing in
a thing he had so wholly set his heart upon, suffered himself at last to
be overruled by the common opinions, which always follow their leader as
a flight of cranes, and complying with the method of the time, having no
more those persons he had brought out of Italy, and who had given him the
first model of education, about him, he sent me at six years of age to
the College of Guienne, at that time the best and most flourishing in
France. And there it was not possible to add anything to the care he had
to provide me the most able tutors, with all other circumstances of
education, reserving also several particular rules contrary to the
college practice; but so it was, that with all these precautions, it was
a college still. My Latin immediately grew corrupt, of which also by
discontinuance I have since lost all manner of use; so that this new way
of education served me to no other end, than only at my first coming to
prefer me to the first forms; for at thirteen years old, that I came out
of the college, I had run through my whole course (as they call it), and,
in truth, without any manner of advantage, that I can honestly brag of,
in all this time.
The first taste which I had for books came to me from the pleasure in
reading the fables of Ovid’s Metamorphoses; for, being about seven or
eight years old, I gave up all other diversions to read them, both by
reason that this was my own natural language, the easiest book that I was
acquainted with, and for the subject, the most accommodated to the
capacity of my age: for as for the Lancelot of the Lake, the Amadis of
Gaul, the Huon of Bordeaux, and such farragos, by which children are most
delighted with, I had never so much as heard their names, no more than I
yet know what they contain; so exact was the discipline wherein I was
brought up. But this was enough to make me neglect the other lessons
that were prescribed me; and here it was infinitely to my advantage,
to have to do with an understanding tutor, who very well knew discreetly
to connive at this and other truantries of the same nature; for by this
means I ran through Virgil’s AEneid, and then Terence, and then Plautus,
and then some Italian comedies, allured by the sweetness of the subject;
whereas had he been so foolish as to have taken me off this diversion,
I do really believe, I had brought away nothing from the college but a
hatred of books, as almost all our young gentlemen do. But he carried
himself very discreetly in that business, seeming to take no notice, and
allowing me only such time as I could steal from my other regular
studies, which whetted my appetite to devour those books. For the chief
things my father expected from their endeavours to whom he had delivered
me for education, were affability and good-humour; and, to say the truth,
my manners had no other vice but sloth and want of metal. The fear was
not that I should do ill, but that I should do nothing; nobody
prognosticated that I should be wicked, but only useless; they foresaw
idleness, but no malice; and I find it falls out accordingly:
The complaints I hear of myself are these: “He is idle, cold in the
offices of friendship and relation, and in those of the public, too
particular, too disdainful.” But the most injurious do not say, “Why has
he taken such a thing? Why has he not paid such an one?” but, “Why does
he part with nothing? Why does he not give?” And I should take it for a
favour that men would expect from me no greater effects of supererogation
than these. But they are unjust to exact from me what I do not owe, far
more rigorously than they require from others that which they do owe.
In condemning me to it, they efface the gratification of the action, and
deprive me of the gratitude that would be my due for it; whereas the
active well-doing ought to be of so much the greater value from my hands,
by how much I have never been passive that way at all. I can the more
freely dispose of my fortune the more it is mine, and of myself the more
I am my own. Nevertheless, if I were good at setting out my own actions,
I could, peradventure, very well repel these reproaches, and could give
some to understand, that they are not so much offended, that I do not
enough, as that I am able to do a great deal more than I do.
Yet for all this heavy disposition of mine, my mind, when retired into
itself, was not altogether without strong movements, solid and clear
judgments about those objects it could comprehend, and could also,
without any helps, digest them; but, amongst other things, I do really
believe, it had been totally impossible to have made it to submit by
violence and force. Shall I here acquaint you with one faculty of my
youth? I had great assurance of countenance, and flexibility of voice
and gesture, in applying myself to any part I undertook to act: for
before--
“Alter ab undecimo tum me vix ceperat annus,”
[“I had just entered my twelfth year.”--Virgil, Bucol., 39.]
I played the chief parts in the Latin tragedies of Buchanan, Guerente,
and Muret, that were presented in our College of Guienne with great
dignity: now Andreas Goveanus, our principal, as in all other parts of
his charge, was, without comparison, the best of that employment in
France; and I was looked upon as one of the best actors. ‘Tis an
exercise that I do not disapprove in young people of condition; and I
have since seen our princes, after the example of some of the ancients,
in person handsomely and commendably perform these exercises; it was even
allowed to persons of quality to make a profession of it in Greece.
“Aristoni tragico actori rem aperit: huic et genus et
fortuna honesta erant: nec ars, quia nihil tale apud
Graecos pudori est, ea deformabat.”
[“He imparted this matter to Aristo the tragedian; a man of good
family and fortune, which neither of them receive any blemish by
that profession; nothing of this kind being reputed a disparagement
in Greece.”--Livy, xxiv. 24.]
Nay, I have always taxed those with impertinence who condemn these
entertainments, and with injustice those who refuse to admit such
comedians as are worth seeing into our good towns, and grudge the people
that public diversion. Well-governed corporations take care to assemble
their citizens, not only to the solemn duties of devotion, but also to
sports and spectacles. They find society and friendship augmented by it;
and besides, can there possibly be allowed a more orderly and regular
diversion than what is performed m the sight of every one, and very often
in the presence of the supreme magistrate himself? And I, for my part,
should think it reasonable, that the prince should sometimes gratify his
people at his own expense, out of paternal goodness and affection; and
that in populous cities there should be theatres erected for such
entertainments, if but to divert them from worse and private actions.
To return to my subject, there is nothing like alluring the appetite and
affections; otherwise you make nothing but so many asses laden with
books; by dint of the lash, you give them their pocketful of learning to
keep; whereas, to do well you should not only lodge it with them, but
make them espouse it.
CHAPTER XXVI
THAT IT IS FOLLY TO MEASURE TRUTH AND ERROR BY OUR OWN CAPACITY
‘Tis not, perhaps, without reason, that we attribute facility of belief
and easiness of persuasion to simplicity and ignorance: for I fancy I
have heard belief compared to the impression of a seal upon the soul,
which by how much softer and of less resistance it is, is the more easy
to be impressed upon.
“Ut necesse est, lancem in Libra, ponderibus impositis,
deprimi, sic animum perspicuis cedere.”
[“As the scale of the balance must give way to the weight that
presses it down, so the mind yields to demonstration.”
--Cicero, Acad., ii. 12.]
By how much the soul is more empty and without counterpoise, with so much
greater facility it yields under the weight of the first persuasion. And
this is the reason that children, the common people, women, and sick
folks, are most apt to be led by the ears. But then, on the other hand,
‘tis a foolish presumption to slight and condemn all things for false
that do not appear to us probable; which is the ordinary vice of such as
fancy themselves wiser than their neighbours. I was myself once one of
those; and if I heard talk of dead folks walking, of prophecies,
enchantments, witchcrafts, or any other story I had no mind to believe:
“Somnia, terrores magicos, miracula, sagas,
Nocturnos lemures, portentaque Thessala,”
[“Dreams, magic terrors, marvels, sorceries, Thessalian prodigies.”
--Horace. Ep. ii. 3, 208.]
I presently pitied the poor people that were abused by these follies.
Whereas I now find, that I myself was to be pitied as much, at least,
as they; not that experience has taught me anything to alter my former
opinions, though my curiosity has endeavoured that way; but reason has
instructed me, that thus resolutely to condemn anything for false and
impossible, is arrogantly and impiously to circumscribe and limit the
will of God, and the power of our mother nature, within the bounds of my
own capacity, than which no folly can be greater. If we give the names
of monster and miracle to everything our reason cannot comprehend, how
many are continually presented before our eyes? Let us but consider
through what clouds, and as it were groping in the dark, our teachers
lead us to the knowledge of most of the things about us; assuredly we
shall find that it is rather custom than knowledge that takes away their
strangeness--
“Jam nemo, fessus saturusque videndi,
Suspicere in coeli dignatur lucida templa;”
[“Weary of the sight, now no one deigns to look up to heaven’s lucid
temples.”--Lucretius, ii. 1037. The text has ‘statiate videnai’]
and that if those things were now newly presented to us, we should think
them as incredible, if not more, than any others.
“Si nunc primum mortalibus adsint
Ex improviso, si sint objecta repente,
Nil magis his rebus poterat mirabile dici,
Aute minus ante quod auderent fore credere gentes.”
[Lucretius, ii. 1032. The sense of the passage is in the preceding
sentence.]
He that had never seen a river, imagined the first he met with to be the
sea; and the greatest things that have fallen within our knowledge, we
conclude the extremes that nature makes of the kind.
“Scilicet et fluvius qui non est maximus, ei’st
Qui non ante aliquem majorem vidit; et ingens
Arbor, homoque videtur, et omnia de genere omni
Maxima quae vidit quisque, haec ingentia fingit.”
[“A little river seems to him, who has never seen a larger river, a
mighty stream; and so with other things--a tree, a man--anything
appears greatest to him that never knew a greater.”--Idem, vi. 674.]
“Consuetudine oculorum assuescunt animi, neque admirantur,
neque requirunt rationes earum rerum, quas semper vident.”
[“Things grow familiar to men’s minds by being often seen; so that
they neither admire nor are they inquisitive about things they daily
see.”--Cicero, De Natura Deor., lib. ii. 38.]
The novelty, rather than the greatness of things, tempts us to inquire
into their causes. We are to judge with more reverence, and with greater
acknowledgment of our own ignorance and infirmity, of the infinite power
of nature. How many unlikely things are there testified by people worthy
of faith, which, if we cannot persuade ourselves absolutely to believe,
we ought at least to leave them in suspense; for, to condemn them as
impossible, is by a temerarious presumption to pretend to know the utmost
bounds of possibility. Did we rightly understand the difference betwixt
the impossible and the unusual, and betwixt that which is contrary to the
order and course of nature and contrary to the common opinion of men, in
not believing rashly, and on the other hand, in not being too
incredulous, we should observe the rule of ‘Ne quid nimis’ enjoined by
Chilo.
When we find in Froissart, that the Comte de Foix knew in Bearn the
defeat of John, king of Castile, at Jubera the next day after it
happened, and the means by which he tells us he came to do so, we may be
allowed to be a little merry at it, as also at what our annals report,
that Pope Honorius, the same day that King Philip Augustus died at
Mantes, performed his public obsequies at Rome, and commanded the like
throughout Italy, the testimony of these authors not being, perhaps, of
authority enough to restrain us. But what if Plutarch, besides several
examples that he produces out of antiquity, tells us, he knows of certain
knowledge, that in the time of Domitian, the news of the battle lost by
Antony in Germany was published at Rome, many days’ journey from thence,
and dispersed throughout the whole world, the same day it was fought;
and if Caesar was of opinion, that it has often happened, that the report
has preceded the incident, shall we not say, that these simple people
have suffered themselves to be deceived with the vulgar, for not having
been so clear-sighted as we? Is there anything more delicate, more
clear, more sprightly; than Pliny’s judgment, when he is pleased to set
it to work? Anything more remote from vanity? Setting aside his
learning, of which I make less account, in which of these excellences do
any of us excel him? And yet there is scarce a young schoolboy that does
not convict him of untruth, and that pretends not to instruct him in the
progress of the works of nature. When we read in Bouchet the miracles of
St. Hilary’s relics, away with them: his authority is not sufficient to
deprive us of the liberty of contradicting him; but generally and offhand
to condemn all suchlike stories, seems to me a singular impudence. That
great St. Augustin’ testifies to have seen a blind child recover sight
upon the relics of St. Gervasius and St. Protasius at Milan; a woman at
Carthage cured of a cancer, by the sign of the cross made upon her by a
woman newly baptized; Hesperius, a familiar friend of his, to have driven
away the spirits that haunted his house, with a little earth of the
sentence or a thing well said, is always in season; if it neither suit
well with what went before, nor has much coherence with what follows
after, it is good in itself. I am none of those who think that good
rhyme makes a good poem. Let him make short long, and long short if he
will, ‘tis no great matter; if there be invention, and that the wit and
judgment have well performed their offices, I will say, here’s a good
poet, but an ill rhymer.
“Emunctae naris, durus componere versus.”
[“Of delicate humour, but of rugged versification.”
--Horace, Sat, iv. 8.]
Let a man, says Horace, divest his work of all method and measure,
“Tempora certa modosque, et, quod prius ordine verbum est,
Posterius facias, praeponens ultima primis
Invenias etiam disjecti membra poetae.”
[“Take away certain rhythms and measures, and make the word which
was first in order come later, putting that which should be last
first, you will still find the scattered remains of the poet.”
--Horace, Sat., i. 4, 58.]
he will never the more lose himself for that; the very pieces will be
fine by themselves. Menander’s answer had this meaning, who being
reproved by a friend, the time drawing on at which he had promised a
comedy, that he had not yet fallen in hand with it; “It is made, and
ready,” said he, “all but the verses.”--[Plutarch, Whether the Athenians
more excelled in Arms or in Letters.]--Having contrived the subject, and
disposed the scenes in his fancy, he took little care for the rest.
Since Ronsard and Du Bellay have given reputation to our French poesy,
every little dabbler, for aught I see, swells his words as high, and
makes his cadences very near as harmonious as they:
“Plus sonat, quam valet.”
[“More sound than sense”--Seneca, Ep., 40.]
For the vulgar, there were never so many poetasters as now; but though
they find it no hard matter to imitate their rhyme, they yet fall
infinitely short of imitating the rich descriptions of the one, and the
delicate invention of the other of these masters.
But what will become of our young gentleman, if he be attacked with the
sophistic subtlety of some syllogism? “A Westfalia ham makes a man
drink; drink quenches thirst: ergo a Westfalia ham quenches thirst.”
Why, let him laugh at it; it will be more discretion to do so, than to go
about to answer it; or let him borrow this pleasant evasion from
Aristippus: “Why should I trouble myself to untie that, which bound as
it is, gives me so much trouble?”--[Diogenes Laertius, ii. 70.]--
One offering at this dialectic juggling against Cleanthes, Chrysippus
took him short, saying, “Reserve these baubles to play with children,
and do not by such fooleries divert the serious thoughts of a man of
years.” If these ridiculous subtleties,
“Contorta et aculeata sophismata,”
as Cicero calls them, are designed to possess him with an untruth, they
are dangerous; but if they signify no more than only to make him laugh,
I do not see why a man need to be fortified against them. There are some
so ridiculous, as to go a mile out of their way to hook in a fine word:
“Aut qui non verba rebus aptant, sed res extrinsecus
arcessunt, quibus verba conveniant.”
[“Who do not fit words to the subject, but seek out for things
quite from the purpose to fit the words.”--Quintilian, viii. 3.]
And as another says,
“Qui, alicujus verbi decore placentis, vocentur ad id,
quod non proposuerant scribere.”
[“Who by their fondness of some fine sounding word, are tempted to
something they had no intention to treat of.”--Seneca, Ep., 59.]
I for my part rather bring in a fine sentence by head and shoulders to
fit my purpose, than divert my designs to hunt after a sentence. On the
contrary, words are to serve, and to follow a man’s purpose; and let
Gascon come in play where French will not do. I would have things so
excelling, and so wholly possessing the imagination of him that hears,
that he should have something else to do, than to think of words. The
way of speaking that I love, is natural and plain, the same in writing as
in speaking, and a sinewy and muscular way of expressing a man’s self,
short and pithy, not so elegant and artificial as prompt and vehement;
“Haec demum sapiet dictio, qux feriet;”
[“That has most weight and wisdom which pierces the ear.” (“That
utterance indeed will have a taste which shall strike the ear.”)
--Epitaph on Lucan, in Fabricius, Biblioth. Lat., ii. 10.]
rather hard than wearisome; free from affectation; irregular,
incontinuous, and bold; where every piece makes up an entire body; not
like a pedant, a preacher, or a pleader, but rather a soldier-like style,
as Suetonius calls that of Julius Caesar; and yet I see no reason why he
should call it so. I have ever been ready to imitate the negligent garb,
which is yet observable amongst the young men of our time, to wear my
cloak on one shoulder, my cap on one side, a stocking in disorder, which
seems to express a kind of haughty disdain of these exotic ornaments, and
a contempt of the artificial; but I find this negligence of much better
use in the form of speaking. All affectation, particularly in the French
gaiety and freedom, is ungraceful in a courtier, and in a monarchy every
gentleman ought to be fashioned according to the court model; for which
reason, an easy and natural negligence does well. I no more like a web
where the knots and seams are to be seen, than a fine figure, so
delicate, that a man may tell all the bones and veins:
“Quae veritati operam dat oratio, incomposita sit et simplex.”
[“Let the language that is dedicated to truth be plain and
unaffected.--Seneca, Ep. 40.]
“Quis accurat loquitur, nisi qui vult putide loqui?”
[“For who studies to speak accurately, that does not at the same
time wish to perplex his auditory?”--Idem, Ep., 75.]
That eloquence prejudices the subject it would advance, that wholly
attracts us to itself. And as in our outward habit, ‘tis a ridiculous
effeminacy to distinguish ourselves by a particular and unusual garb or
fashion; so in language, to study new phrases, and to affect words that
are not of current use, proceeds from a puerile and scholastic ambition.
May I be bound to speak no other language than what is spoken in the
market-places of Paris! Aristophanes the grammarian was quite out, when
he reprehended Epicurus for his plain way of delivering himself, and the
design of his oratory, which was only perspicuity of speech.
The imitation of words, by its own facility, immediately disperses itself
through a whole people; but the imitation of inventing and fitly applying
those words is of a slower progress. The generality of readers, for
having found a like robe, very mistakingly imagine they have the same
body and inside too, whereas force and sinews are never to be borrowed;
the gloss, and outward ornament, that is, words and elocution, may. Most
of those I converse with, speak the same language I here write; but
whether they think the same thoughts I cannot say. The Athenians, says
Plato, study fulness and elegancy of speaking; the Lacedaemonians affect
brevity, and those of Crete to aim more at the fecundity of conception
than the fertility of speech; and these are the best. Zeno used to say
that he had two sorts of disciples, one that he called cy-----ous,
curious to learn things, and these were his favourites; the other,
aoy---ous, that cared for nothing but words. Not that fine speaking is
not a very good and commendable quality; but not so excellent and so
necessary as some would make it; and I am scandalised that our whole life
should be spent in nothing else. I would first understand my own
language, and that of my neighbours, with whom most of my business and
conversation lies.
No doubt but Greek and Latin are very great ornaments, and of very great
use, but we buy them too dear. I will here discover one way, which has
been experimented in my own person, by which they are to be had better
cheap, and such may make use of it as will. My late father having made
the most precise inquiry that any man could possibly make amongst men of
the greatest learning and judgment, of an exact method of education, was
by them cautioned of this inconvenience then in use, and made to believe,
that the tedious time we applied to the learning of the tongues of them
who had them for nothing, was the sole cause we could not arrive to the
grandeur of soul and perfection of knowledge, of the ancient Greeks and
Romans. I do not, however, believe that to be the only cause. So it is,
that the expedient my father found out for this was, that in my infancy,
and before I began to speak, he committed me to the care of a German, who
since died a famous physician in France, totally ignorant of our
language, and very fluent and a great critic in Latin. This man, whom he
had fetched out of his own country, and whom he entertained with a great
salary for this only one end, had me continually with him; he had with
him also joined two others, of inferior learning, to attend me, and to
relieve him; these spoke to me in no other language but Latin. As to the
rest of his household, it was an inviolable rule, that neither himself,
nor my mother, nor valet, nor chambermaid, should speak anything in my
company, but such Latin words as each one had learned to gabble with me.
--[These passages are, the basis of a small volume by the Abbe Mangin:
“Education de Montaigne; ou, L’Art d’enseigner le Latin a l’instar des
meres latines.”]--It is not to be imagined how great an advantage this
proved to the whole family; my father and my mother by this means learned
Latin enough to understand it perfectly well, and to speak it to such a
degree as was sufficient for any necessary use; as also those of the
servants did who were most frequently with me. In short, we Latined it
at such a rate, that it overflowed to all the neighbouring villages,
where there yet remain, that have established themselves by custom,
several Latin appellations of artisans and their tools. As for what
concerns myself, I was above six years of age before I understood either
French or Perigordin, any more than Arabic; and without art, book,
grammar, or precept, whipping, or the expense of a tear, I had, by that
time, learned to speak as pure Latin as my master himself, for I had no
means of mixing it up with any other. If, for example, they were to give
me a theme after the college fashion, they gave it to others in French;
but to me they were to give it in bad Latin, to turn it into that which
was good. And Nicolas Grouchy, who wrote a book De Comitiis Romanorum;
Guillaume Guerente, who wrote a comment upon Aristotle: George Buchanan,
that great Scottish poet: and Marc Antoine Muret (whom both France and
Italy have acknowledged for the best orator of his time), my domestic
tutors, have all of them often told me that I had in my infancy that
language so very fluent and ready, that they were afraid to enter into
discourse with me. And particularly Buchanan, whom I since saw attending
the late Mareschal de Brissac, then told me, that he was about to write a
treatise of education, the example of which he intended to take from
mine; for he was then tutor to that Comte de Brissac who afterward proved
so valiant and so brave a gentleman.
As to Greek, of which I have but a mere smattering, my father also
designed to have it taught me by a device, but a new one, and by way of
sport; tossing our declensions to and fro, after the manner of those who,
by certain games of tables, learn geometry and arithmetic. For he,
amongst other rules, had been advised to make me relish science and duty
by an unforced will, and of my own voluntary motion, and to educate my
soul in all liberty and delight, without any severity or constraint;
which he was an observer of to such a degree, even of superstition, if I
may say so, that some being of opinion that it troubles and disturbs the
brains of children suddenly to wake them in the morning, and to snatch
them violently--and over-hastily from sleep (wherein they are much more
profoundly involved than we), he caused me to be wakened by the sound of
some musical instrument, and was never unprovided of a musician for that
purpose. By this example you may judge of the rest, this alone being
sufficient to recommend both the prudence and the affection of so good a
father, who is not to be blamed if he did not reap fruits answerable to
so exquisite a culture. Of this, two things were the cause: first, a
sterile and improper soil; for, though I was of a strong and healthful
constitution, and of a disposition tolerably sweet and tractable, yet I
was, withal, so heavy, idle, and indisposed, that they could not rouse me
from my sloth, not even to get me out to play. What I saw, I saw clearly
enough, and under this heavy complexion nourished a bold imagination and
opinions above my age. I had a slow wit that would go no faster than it
was led; a tardy understanding, a languishing invention, and above all,
incredible defect of memory; so that, it is no wonder, if from all these
nothing considerable could be extracted. Secondly, like those who,
impatient of along and steady cure, submit to all sorts of prescriptions
and recipes, the good man being extremely timorous of any way failing in
a thing he had so wholly set his heart upon, suffered himself at last to
be overruled by the common opinions, which always follow their leader as
a flight of cranes, and complying with the method of the time, having no
more those persons he had brought out of Italy, and who had given him the
first model of education, about him, he sent me at six years of age to
the College of Guienne, at that time the best and most flourishing in
France. And there it was not possible to add anything to the care he had
to provide me the most able tutors, with all other circumstances of
education, reserving also several particular rules contrary to the
college practice; but so it was, that with all these precautions, it was
a college still. My Latin immediately grew corrupt, of which also by
discontinuance I have since lost all manner of use; so that this new way
of education served me to no other end, than only at my first coming to
prefer me to the first forms; for at thirteen years old, that I came out
of the college, I had run through my whole course (as they call it), and,
in truth, without any manner of advantage, that I can honestly brag of,
in all this time.
The first taste which I had for books came to me from the pleasure in
reading the fables of Ovid’s Metamorphoses; for, being about seven or
eight years old, I gave up all other diversions to read them, both by
reason that this was my own natural language, the easiest book that I was
acquainted with, and for the subject, the most accommodated to the
capacity of my age: for as for the Lancelot of the Lake, the Amadis of
Gaul, the Huon of Bordeaux, and such farragos, by which children are most
delighted with, I had never so much as heard their names, no more than I
yet know what they contain; so exact was the discipline wherein I was
brought up. But this was enough to make me neglect the other lessons
that were prescribed me; and here it was infinitely to my advantage,
to have to do with an understanding tutor, who very well knew discreetly
to connive at this and other truantries of the same nature; for by this
means I ran through Virgil’s AEneid, and then Terence, and then Plautus,
and then some Italian comedies, allured by the sweetness of the subject;
whereas had he been so foolish as to have taken me off this diversion,
I do really believe, I had brought away nothing from the college but a
hatred of books, as almost all our young gentlemen do. But he carried
himself very discreetly in that business, seeming to take no notice, and
allowing me only such time as I could steal from my other regular
studies, which whetted my appetite to devour those books. For the chief
things my father expected from their endeavours to whom he had delivered
me for education, were affability and good-humour; and, to say the truth,
my manners had no other vice but sloth and want of metal. The fear was
not that I should do ill, but that I should do nothing; nobody
prognosticated that I should be wicked, but only useless; they foresaw
idleness, but no malice; and I find it falls out accordingly:
The complaints I hear of myself are these: “He is idle, cold in the
offices of friendship and relation, and in those of the public, too
particular, too disdainful.” But the most injurious do not say, “Why has
he taken such a thing? Why has he not paid such an one?” but, “Why does
he part with nothing? Why does he not give?” And I should take it for a
favour that men would expect from me no greater effects of supererogation
than these. But they are unjust to exact from me what I do not owe, far
more rigorously than they require from others that which they do owe.
In condemning me to it, they efface the gratification of the action, and
deprive me of the gratitude that would be my due for it; whereas the
active well-doing ought to be of so much the greater value from my hands,
by how much I have never been passive that way at all. I can the more
freely dispose of my fortune the more it is mine, and of myself the more
I am my own. Nevertheless, if I were good at setting out my own actions,
I could, peradventure, very well repel these reproaches, and could give
some to understand, that they are not so much offended, that I do not
enough, as that I am able to do a great deal more than I do.
Yet for all this heavy disposition of mine, my mind, when retired into
itself, was not altogether without strong movements, solid and clear
judgments about those objects it could comprehend, and could also,
without any helps, digest them; but, amongst other things, I do really
believe, it had been totally impossible to have made it to submit by
violence and force. Shall I here acquaint you with one faculty of my
youth? I had great assurance of countenance, and flexibility of voice
and gesture, in applying myself to any part I undertook to act: for
before--
“Alter ab undecimo tum me vix ceperat annus,”
[“I had just entered my twelfth year.”--Virgil, Bucol., 39.]
I played the chief parts in the Latin tragedies of Buchanan, Guerente,
and Muret, that were presented in our College of Guienne with great
dignity: now Andreas Goveanus, our principal, as in all other parts of
his charge, was, without comparison, the best of that employment in
France; and I was looked upon as one of the best actors. ‘Tis an
exercise that I do not disapprove in young people of condition; and I
have since seen our princes, after the example of some of the ancients,
in person handsomely and commendably perform these exercises; it was even
allowed to persons of quality to make a profession of it in Greece.
“Aristoni tragico actori rem aperit: huic et genus et
fortuna honesta erant: nec ars, quia nihil tale apud
Graecos pudori est, ea deformabat.”
[“He imparted this matter to Aristo the tragedian; a man of good
family and fortune, which neither of them receive any blemish by
that profession; nothing of this kind being reputed a disparagement
in Greece.”--Livy, xxiv. 24.]
Nay, I have always taxed those with impertinence who condemn these
entertainments, and with injustice those who refuse to admit such
comedians as are worth seeing into our good towns, and grudge the people
that public diversion. Well-governed corporations take care to assemble
their citizens, not only to the solemn duties of devotion, but also to
sports and spectacles. They find society and friendship augmented by it;
and besides, can there possibly be allowed a more orderly and regular
diversion than what is performed m the sight of every one, and very often
in the presence of the supreme magistrate himself? And I, for my part,
should think it reasonable, that the prince should sometimes gratify his
people at his own expense, out of paternal goodness and affection; and
that in populous cities there should be theatres erected for such
entertainments, if but to divert them from worse and private actions.
To return to my subject, there is nothing like alluring the appetite and
affections; otherwise you make nothing but so many asses laden with
books; by dint of the lash, you give them their pocketful of learning to
keep; whereas, to do well you should not only lodge it with them, but
make them espouse it.
CHAPTER XXVI
THAT IT IS FOLLY TO MEASURE TRUTH AND ERROR BY OUR OWN CAPACITY
‘Tis not, perhaps, without reason, that we attribute facility of belief
and easiness of persuasion to simplicity and ignorance: for I fancy I
have heard belief compared to the impression of a seal upon the soul,
which by how much softer and of less resistance it is, is the more easy
to be impressed upon.
“Ut necesse est, lancem in Libra, ponderibus impositis,
deprimi, sic animum perspicuis cedere.”
[“As the scale of the balance must give way to the weight that
presses it down, so the mind yields to demonstration.”
--Cicero, Acad., ii. 12.]
By how much the soul is more empty and without counterpoise, with so much
greater facility it yields under the weight of the first persuasion. And
this is the reason that children, the common people, women, and sick
folks, are most apt to be led by the ears. But then, on the other hand,
‘tis a foolish presumption to slight and condemn all things for false
that do not appear to us probable; which is the ordinary vice of such as
fancy themselves wiser than their neighbours. I was myself once one of
those; and if I heard talk of dead folks walking, of prophecies,
enchantments, witchcrafts, or any other story I had no mind to believe:
“Somnia, terrores magicos, miracula, sagas,
Nocturnos lemures, portentaque Thessala,”
[“Dreams, magic terrors, marvels, sorceries, Thessalian prodigies.”
--Horace. Ep. ii. 3, 208.]
I presently pitied the poor people that were abused by these follies.
Whereas I now find, that I myself was to be pitied as much, at least,
as they; not that experience has taught me anything to alter my former
opinions, though my curiosity has endeavoured that way; but reason has
instructed me, that thus resolutely to condemn anything for false and
impossible, is arrogantly and impiously to circumscribe and limit the
will of God, and the power of our mother nature, within the bounds of my
own capacity, than which no folly can be greater. If we give the names
of monster and miracle to everything our reason cannot comprehend, how
many are continually presented before our eyes? Let us but consider
through what clouds, and as it were groping in the dark, our teachers
lead us to the knowledge of most of the things about us; assuredly we
shall find that it is rather custom than knowledge that takes away their
strangeness--
“Jam nemo, fessus saturusque videndi,
Suspicere in coeli dignatur lucida templa;”
[“Weary of the sight, now no one deigns to look up to heaven’s lucid
temples.”--Lucretius, ii. 1037. The text has ‘statiate videnai’]
and that if those things were now newly presented to us, we should think
them as incredible, if not more, than any others.
“Si nunc primum mortalibus adsint
Ex improviso, si sint objecta repente,
Nil magis his rebus poterat mirabile dici,
Aute minus ante quod auderent fore credere gentes.”
[Lucretius, ii. 1032. The sense of the passage is in the preceding
sentence.]
He that had never seen a river, imagined the first he met with to be the
sea; and the greatest things that have fallen within our knowledge, we
conclude the extremes that nature makes of the kind.
“Scilicet et fluvius qui non est maximus, ei’st
Qui non ante aliquem majorem vidit; et ingens
Arbor, homoque videtur, et omnia de genere omni
Maxima quae vidit quisque, haec ingentia fingit.”
[“A little river seems to him, who has never seen a larger river, a
mighty stream; and so with other things--a tree, a man--anything
appears greatest to him that never knew a greater.”--Idem, vi. 674.]
“Consuetudine oculorum assuescunt animi, neque admirantur,
neque requirunt rationes earum rerum, quas semper vident.”
[“Things grow familiar to men’s minds by being often seen; so that
they neither admire nor are they inquisitive about things they daily
see.”--Cicero, De Natura Deor., lib. ii. 38.]
The novelty, rather than the greatness of things, tempts us to inquire
into their causes. We are to judge with more reverence, and with greater
acknowledgment of our own ignorance and infirmity, of the infinite power
of nature. How many unlikely things are there testified by people worthy
of faith, which, if we cannot persuade ourselves absolutely to believe,
we ought at least to leave them in suspense; for, to condemn them as
impossible, is by a temerarious presumption to pretend to know the utmost
bounds of possibility. Did we rightly understand the difference betwixt
the impossible and the unusual, and betwixt that which is contrary to the
order and course of nature and contrary to the common opinion of men, in
not believing rashly, and on the other hand, in not being too
incredulous, we should observe the rule of ‘Ne quid nimis’ enjoined by
Chilo.
When we find in Froissart, that the Comte de Foix knew in Bearn the
defeat of John, king of Castile, at Jubera the next day after it
happened, and the means by which he tells us he came to do so, we may be
allowed to be a little merry at it, as also at what our annals report,
that Pope Honorius, the same day that King Philip Augustus died at
Mantes, performed his public obsequies at Rome, and commanded the like
throughout Italy, the testimony of these authors not being, perhaps, of
authority enough to restrain us. But what if Plutarch, besides several
examples that he produces out of antiquity, tells us, he knows of certain
knowledge, that in the time of Domitian, the news of the battle lost by
Antony in Germany was published at Rome, many days’ journey from thence,
and dispersed throughout the whole world, the same day it was fought;
and if Caesar was of opinion, that it has often happened, that the report
has preceded the incident, shall we not say, that these simple people
have suffered themselves to be deceived with the vulgar, for not having
been so clear-sighted as we? Is there anything more delicate, more
clear, more sprightly; than Pliny’s judgment, when he is pleased to set
it to work? Anything more remote from vanity? Setting aside his
learning, of which I make less account, in which of these excellences do
any of us excel him? And yet there is scarce a young schoolboy that does
not convict him of untruth, and that pretends not to instruct him in the
progress of the works of nature. When we read in Bouchet the miracles of
St. Hilary’s relics, away with them: his authority is not sufficient to
deprive us of the liberty of contradicting him; but generally and offhand
to condemn all suchlike stories, seems to me a singular impudence. That
great St. Augustin’ testifies to have seen a blind child recover sight
upon the relics of St. Gervasius and St. Protasius at Milan; a woman at
Carthage cured of a cancer, by the sign of the cross made upon her by a
woman newly baptized; Hesperius, a familiar friend of his, to have driven
away the spirits that haunted his house, with a little earth of the
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- Essays of Michel de Montaigne - 017Each bar represents the percentage of words per 1000 most common words.Total number of words is 4913Total number of unique words is 151142.8 of words are in the 2000 most common words60.7 of words are in the 5000 most common words68.7 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 018Each bar represents the percentage of words per 1000 most common words.Total number of words is 4865Total number of unique words is 158241.3 of words are in the 2000 most common words58.6 of words are in the 5000 most common words67.8 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 019Each bar represents the percentage of words per 1000 most common words.Total number of words is 4860Total number of unique words is 152640.5 of words are in the 2000 most common words57.1 of words are in the 5000 most common words65.6 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 020Each bar represents the percentage of words per 1000 most common words.Total number of words is 4766Total number of unique words is 145044.9 of words are in the 2000 most common words64.9 of words are in the 5000 most common words74.4 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 021Each bar represents the percentage of words per 1000 most common words.Total number of words is 4804Total number of unique words is 147543.2 of words are in the 2000 most common words60.0 of words are in the 5000 most common words68.7 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 022Each bar represents the percentage of words per 1000 most common words.Total number of words is 4967Total number of unique words is 153045.9 of words are in the 2000 most common words64.5 of words are in the 5000 most common words73.7 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 023Each bar represents the percentage of words per 1000 most common words.Total number of words is 5004Total number of unique words is 152948.3 of words are in the 2000 most common words68.5 of words are in the 5000 most common words76.4 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 024Each bar represents the percentage of words per 1000 most common words.Total number of words is 4791Total number of unique words is 161742.4 of words are in the 2000 most common words60.0 of words are in the 5000 most common words68.4 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 025Each bar represents the percentage of words per 1000 most common words.Total number of words is 4729Total number of unique words is 145543.1 of words are in the 2000 most common words62.4 of words are in the 5000 most common words69.6 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 026Each bar represents the percentage of words per 1000 most common words.Total number of words is 4895Total number of unique words is 151546.8 of words are in the 2000 most common words66.8 of words are in the 5000 most common words75.2 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 027Each bar represents the percentage of words per 1000 most common words.Total number of words is 4959Total number of unique words is 155746.6 of words are in the 2000 most common words64.0 of words are in the 5000 most common words72.7 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 028Each bar represents the percentage of words per 1000 most common words.Total number of words is 4818Total number of unique words is 158641.3 of words are in the 2000 most common words58.3 of words are in the 5000 most common words66.6 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 029Each bar represents the percentage of words per 1000 most common words.Total number of words is 4939Total number of unique words is 155044.9 of words are in the 2000 most common words61.9 of words are in the 5000 most common words70.9 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 030Each bar represents the percentage of words per 1000 most common words.Total number of words is 4888Total number of unique words is 155443.8 of words are in the 2000 most common words62.9 of words are in the 5000 most common words71.2 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 031Each bar represents the percentage of words per 1000 most common words.Total number of words is 4799Total number of unique words is 155843.1 of words are in the 2000 most common words58.9 of words are in the 5000 most common words66.3 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 032Each bar represents the percentage of words per 1000 most common words.Total number of words is 4784Total number of unique words is 166741.5 of words are in the 2000 most common words57.8 of words are in the 5000 most common words66.2 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 033Each bar represents the percentage of words per 1000 most common words.Total number of words is 4887Total number of unique words is 153143.0 of words are in the 2000 most common words62.7 of words are in the 5000 most common words72.3 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 034Each bar represents the percentage of words per 1000 most common words.Total number of words is 4763Total number of unique words is 149343.5 of words are in the 2000 most common words62.2 of words are in the 5000 most common words69.1 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 035Each bar represents the percentage of words per 1000 most common words.Total number of words is 4777Total number of unique words is 164541.8 of words are in the 2000 most common words59.8 of words are in the 5000 most common words68.2 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 036Each bar represents the percentage of words per 1000 most common words.Total number of words is 4812Total number of unique words is 156642.7 of words are in the 2000 most common words59.7 of words are in the 5000 most common words67.1 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 037Each bar represents the percentage of words per 1000 most common words.Total number of words is 4976Total number of unique words is 146249.9 of words are in the 2000 most common words69.5 of words are in the 5000 most common words77.3 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 038Each bar represents the percentage of words per 1000 most common words.Total number of words is 4949Total number of unique words is 144146.5 of words are in the 2000 most common words66.2 of words are in the 5000 most common words74.5 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 039Each bar represents the percentage of words per 1000 most common words.Total number of words is 5086Total number of unique words is 141551.0 of words are in the 2000 most common words69.3 of words are in the 5000 most common words77.9 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 040Each bar represents the percentage of words per 1000 most common words.Total number of words is 5052Total number of unique words is 141248.6 of words are in the 2000 most common words67.2 of words are in the 5000 most common words74.7 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 041Each bar represents the percentage of words per 1000 most common words.Total number of words is 4988Total number of unique words is 142545.4 of words are in the 2000 most common words65.1 of words are in the 5000 most common words74.4 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 042Each bar represents the percentage of words per 1000 most common words.Total number of words is 4890Total number of unique words is 142745.6 of words are in the 2000 most common words65.3 of words are in the 5000 most common words73.3 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 043Each bar represents the percentage of words per 1000 most common words.Total number of words is 4805Total number of unique words is 153242.5 of words are in the 2000 most common words61.1 of words are in the 5000 most common words70.0 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 044Each bar represents the percentage of words per 1000 most common words.Total number of words is 4969Total number of unique words is 141643.7 of words are in the 2000 most common words62.2 of words are in the 5000 most common words72.7 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 045Each bar represents the percentage of words per 1000 most common words.Total number of words is 4977Total number of unique words is 147845.3 of words are in the 2000 most common words65.1 of words are in the 5000 most common words74.3 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 046Each bar represents the percentage of words per 1000 most common words.Total number of words is 4918Total number of unique words is 166839.3 of words are in the 2000 most common words57.9 of words are in the 5000 most common words65.9 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 047Each bar represents the percentage of words per 1000 most common words.Total number of words is 4959Total number of unique words is 160942.9 of words are in the 2000 most common words61.2 of words are in the 5000 most common words71.1 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 048Each bar represents the percentage of words per 1000 most common words.Total number of words is 4840Total number of unique words is 163539.5 of words are in the 2000 most common words55.4 of words are in the 5000 most common words63.4 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 049Each bar represents the percentage of words per 1000 most common words.Total number of words is 4930Total number of unique words is 143640.5 of words are in the 2000 most common words58.8 of words are in the 5000 most common words66.1 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 050Each bar represents the percentage of words per 1000 most common words.Total number of words is 4742Total number of unique words is 153038.8 of words are in the 2000 most common words56.7 of words are in the 5000 most common words65.3 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 051Each bar represents the percentage of words per 1000 most common words.Total number of words is 4932Total number of unique words is 151539.8 of words are in the 2000 most common words55.9 of words are in the 5000 most common words63.9 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 052Each bar represents the percentage of words per 1000 most common words.Total number of words is 4878Total number of unique words is 157839.0 of words are in the 2000 most common words56.6 of words are in the 5000 most common words63.3 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 053Each bar represents the percentage of words per 1000 most common words.Total number of words is 4811Total number of unique words is 152337.8 of words are in the 2000 most common words55.7 of words are in the 5000 most common words63.3 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 054Each bar represents the percentage of words per 1000 most common words.Total number of words is 4864Total number of unique words is 153440.6 of words are in the 2000 most common words58.6 of words are in the 5000 most common words67.3 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 055Each bar represents the percentage of words per 1000 most common words.Total number of words is 5000Total number of unique words is 141944.1 of words are in the 2000 most common words63.8 of words are in the 5000 most common words71.3 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 056Each bar represents the percentage of words per 1000 most common words.Total number of words is 4864Total number of unique words is 159241.4 of words are in the 2000 most common words58.8 of words are in the 5000 most common words67.4 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 057Each bar represents the percentage of words per 1000 most common words.Total number of words is 4881Total number of unique words is 151840.8 of words are in the 2000 most common words58.4 of words are in the 5000 most common words66.0 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 058Each bar represents the percentage of words per 1000 most common words.Total number of words is 4940Total number of unique words is 147243.2 of words are in the 2000 most common words59.4 of words are in the 5000 most common words66.9 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 059Each bar represents the percentage of words per 1000 most common words.Total number of words is 4669Total number of unique words is 155741.0 of words are in the 2000 most common words58.5 of words are in the 5000 most common words66.2 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 060Each bar represents the percentage of words per 1000 most common words.Total number of words is 4782Total number of unique words is 150542.4 of words are in the 2000 most common words59.5 of words are in the 5000 most common words66.7 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 061Each bar represents the percentage of words per 1000 most common words.Total number of words is 4884Total number of unique words is 146542.6 of words are in the 2000 most common words60.3 of words are in the 5000 most common words69.0 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 062Each bar represents the percentage of words per 1000 most common words.Total number of words is 4856Total number of unique words is 155544.1 of words are in the 2000 most common words61.4 of words are in the 5000 most common words69.8 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 063Each bar represents the percentage of words per 1000 most common words.Total number of words is 5006Total number of unique words is 146246.8 of words are in the 2000 most common words64.5 of words are in the 5000 most common words72.3 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 064Each bar represents the percentage of words per 1000 most common words.Total number of words is 4849Total number of unique words is 149143.7 of words are in the 2000 most common words63.2 of words are in the 5000 most common words72.7 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 065Each bar represents the percentage of words per 1000 most common words.Total number of words is 4893Total number of unique words is 151146.8 of words are in the 2000 most common words65.8 of words are in the 5000 most common words73.6 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 066Each bar represents the percentage of words per 1000 most common words.Total number of words is 4875Total number of unique words is 153343.3 of words are in the 2000 most common words61.5 of words are in the 5000 most common words69.6 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 067Each bar represents the percentage of words per 1000 most common words.Total number of words is 4837Total number of unique words is 156644.6 of words are in the 2000 most common words63.4 of words are in the 5000 most common words72.1 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 068Each bar represents the percentage of words per 1000 most common words.Total number of words is 4970Total number of unique words is 152046.6 of words are in the 2000 most common words64.9 of words are in the 5000 most common words72.7 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 069Each bar represents the percentage of words per 1000 most common words.Total number of words is 4964Total number of unique words is 144646.1 of words are in the 2000 most common words65.3 of words are in the 5000 most common words74.8 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 070Each bar represents the percentage of words per 1000 most common words.Total number of words is 4908Total number of unique words is 146945.9 of words are in the 2000 most common words64.2 of words are in the 5000 most common words71.5 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 071Each bar represents the percentage of words per 1000 most common words.Total number of words is 4980Total number of unique words is 141251.3 of words are in the 2000 most common words68.1 of words are in the 5000 most common words76.1 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 072Each bar represents the percentage of words per 1000 most common words.Total number of words is 4907Total number of unique words is 144945.7 of words are in the 2000 most common words65.0 of words are in the 5000 most common words73.6 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 073Each bar represents the percentage of words per 1000 most common words.Total number of words is 4977Total number of unique words is 140946.9 of words are in the 2000 most common words65.9 of words are in the 5000 most common words72.9 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 074Each bar represents the percentage of words per 1000 most common words.Total number of words is 5152Total number of unique words is 139948.8 of words are in the 2000 most common words67.1 of words are in the 5000 most common words76.6 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 075Each bar represents the percentage of words per 1000 most common words.Total number of words is 4857Total number of unique words is 143845.4 of words are in the 2000 most common words65.7 of words are in the 5000 most common words73.9 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 076Each bar represents the percentage of words per 1000 most common words.Total number of words is 4965Total number of unique words is 145445.5 of words are in the 2000 most common words64.5 of words are in the 5000 most common words73.0 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 077Each bar represents the percentage of words per 1000 most common words.Total number of words is 5078Total number of unique words is 142345.8 of words are in the 2000 most common words64.6 of words are in the 5000 most common words74.9 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 078Each bar represents the percentage of words per 1000 most common words.Total number of words is 4990Total number of unique words is 145845.1 of words are in the 2000 most common words66.3 of words are in the 5000 most common words74.3 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 079Each bar represents the percentage of words per 1000 most common words.Total number of words is 4812Total number of unique words is 156446.0 of words are in the 2000 most common words64.8 of words are in the 5000 most common words73.1 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 080Each bar represents the percentage of words per 1000 most common words.Total number of words is 4787Total number of unique words is 162140.7 of words are in the 2000 most common words57.0 of words are in the 5000 most common words66.1 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 081Each bar represents the percentage of words per 1000 most common words.Total number of words is 4763Total number of unique words is 161542.0 of words are in the 2000 most common words57.7 of words are in the 5000 most common words66.1 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 082Each bar represents the percentage of words per 1000 most common words.Total number of words is 4779Total number of unique words is 154844.2 of words are in the 2000 most common words60.7 of words are in the 5000 most common words67.6 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 083Each bar represents the percentage of words per 1000 most common words.Total number of words is 4866Total number of unique words is 155542.7 of words are in the 2000 most common words63.3 of words are in the 5000 most common words72.1 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 084Each bar represents the percentage of words per 1000 most common words.Total number of words is 4776Total number of unique words is 155742.7 of words are in the 2000 most common words61.2 of words are in the 5000 most common words70.6 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 085Each bar represents the percentage of words per 1000 most common words.Total number of words is 4785Total number of unique words is 157145.4 of words are in the 2000 most common words63.4 of words are in the 5000 most common words71.4 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 086Each bar represents the percentage of words per 1000 most common words.Total number of words is 4747Total number of unique words is 156741.5 of words are in the 2000 most common words62.4 of words are in the 5000 most common words70.3 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 087Each bar represents the percentage of words per 1000 most common words.Total number of words is 5022Total number of unique words is 145547.6 of words are in the 2000 most common words66.5 of words are in the 5000 most common words75.1 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 088Each bar represents the percentage of words per 1000 most common words.Total number of words is 4935Total number of unique words is 142746.6 of words are in the 2000 most common words64.3 of words are in the 5000 most common words72.9 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 089Each bar represents the percentage of words per 1000 most common words.Total number of words is 4966Total number of unique words is 139148.2 of words are in the 2000 most common words65.8 of words are in the 5000 most common words74.4 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 090Each bar represents the percentage of words per 1000 most common words.Total number of words is 4888Total number of unique words is 149743.6 of words are in the 2000 most common words61.2 of words are in the 5000 most common words69.8 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 091Each bar represents the percentage of words per 1000 most common words.Total number of words is 4903Total number of unique words is 145544.8 of words are in the 2000 most common words64.3 of words are in the 5000 most common words71.8 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 092Each bar represents the percentage of words per 1000 most common words.Total number of words is 5068Total number of unique words is 150346.8 of words are in the 2000 most common words66.3 of words are in the 5000 most common words74.2 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 093Each bar represents the percentage of words per 1000 most common words.Total number of words is 4993Total number of unique words is 145847.9 of words are in the 2000 most common words64.8 of words are in the 5000 most common words72.8 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 094Each bar represents the percentage of words per 1000 most common words.Total number of words is 4866Total number of unique words is 147544.5 of words are in the 2000 most common words63.4 of words are in the 5000 most common words71.3 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 095Each bar represents the percentage of words per 1000 most common words.Total number of words is 4816Total number of unique words is 144045.0 of words are in the 2000 most common words64.7 of words are in the 5000 most common words73.1 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 096Each bar represents the percentage of words per 1000 most common words.Total number of words is 4894Total number of unique words is 154343.7 of words are in the 2000 most common words61.4 of words are in the 5000 most common words70.5 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 097Each bar represents the percentage of words per 1000 most common words.Total number of words is 4901Total number of unique words is 146346.2 of words are in the 2000 most common words63.9 of words are in the 5000 most common words71.8 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 098Each bar represents the percentage of words per 1000 most common words.Total number of words is 4772Total number of unique words is 161040.9 of words are in the 2000 most common words58.0 of words are in the 5000 most common words65.9 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 099Each bar represents the percentage of words per 1000 most common words.Total number of words is 4909Total number of unique words is 145147.5 of words are in the 2000 most common words65.9 of words are in the 5000 most common words73.3 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 100Each bar represents the percentage of words per 1000 most common words.Total number of words is 4899Total number of unique words is 148047.3 of words are in the 2000 most common words67.5 of words are in the 5000 most common words76.3 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 101Each bar represents the percentage of words per 1000 most common words.Total number of words is 4939Total number of unique words is 145244.6 of words are in the 2000 most common words64.2 of words are in the 5000 most common words72.8 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 102Each bar represents the percentage of words per 1000 most common words.Total number of words is 5068Total number of unique words is 144246.5 of words are in the 2000 most common words65.2 of words are in the 5000 most common words72.7 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 103Each bar represents the percentage of words per 1000 most common words.Total number of words is 4987Total number of unique words is 147947.5 of words are in the 2000 most common words65.7 of words are in the 5000 most common words74.1 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 104Each bar represents the percentage of words per 1000 most common words.Total number of words is 5081Total number of unique words is 148248.7 of words are in the 2000 most common words66.2 of words are in the 5000 most common words74.1 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 105Each bar represents the percentage of words per 1000 most common words.Total number of words is 4841Total number of unique words is 152741.4 of words are in the 2000 most common words60.2 of words are in the 5000 most common words68.4 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 106Each bar represents the percentage of words per 1000 most common words.Total number of words is 4628Total number of unique words is 141048.0 of words are in the 2000 most common words68.8 of words are in the 5000 most common words78.1 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 107Each bar represents the percentage of words per 1000 most common words.Total number of words is 4543Total number of unique words is 144747.5 of words are in the 2000 most common words68.1 of words are in the 5000 most common words77.3 of words are in the 8000 most common words
- Essays of Michel de Montaigne - 108Each bar represents the percentage of words per 1000 most common words.Total number of words is 2607Total number of unique words is 90156.5 of words are in the 2000 most common words75.0 of words are in the 5000 most common words82.5 of words are in the 8000 most common words