Essays of Michel de Montaigne - 027
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Some also turned Christians, upon whose faith, as also that of their
posterity, even to this day, which is a hundred years since, few
Portuguese can yet rely; though custom and length of time are much more
powerful counsellors in such changes than all other constraints whatever.
In the town of Castelnaudari, fifty heretic Albigeois at one time
suffered themselves to be burned alive in one fire rather than they would
renounce their opinions.
“Quoties non modo ductores nostri, sed universi etiam exercitus,
ad non dubiam mortem concurrerunt?”
[“How often have not only our leaders, but whole armies, run to a
certain and manifest death.”--Cicero, Tusc. Quaes., i. 37.]
I have seen an intimate friend of mine run headlong upon death with a
real affection, and that was rooted in his heart by divers plausible
arguments which he would never permit me to dispossess him of, and upon
the first honourable occasion that offered itself to him, precipitate
himself into it, without any manner of visible reason, with an obstinate
and ardent desire of dying. We have several examples in our own times of
persons, even young children, who for fear of some little inconvenience
have despatched themselves. And what shall we not fear, says one of the
ancients--[Seneca, Ep., 70.]--to this purpose, if we dread that which
cowardice itself has chosen for its refuge?
Should I here produce a long catalogue of those, of all sexes and
conditions and sects, even in the most happy ages, who have either with
great constancy looked death in the face, or voluntarily sought it, and
sought it not only to avoid the evils of this life, but some purely to
avoid the satiety of living, and others for the hope of a better
condition elsewhere, I should never have done. Nay, the number is so
infinite that in truth I should have a better bargain on’t to reckon up
those who have feared it. This one therefore shall serve for all:
Pyrrho the philosopher being one day in a boat in a very great tempest,
shewed to those he saw the most affrighted about him, and encouraged
them, by the example of a hog that was there, nothing at all concerned at
the storm. Shall we then dare to say that this advantage of reason, of
which we so much boast, and upon the account of which we think ourselves
masters and emperors over the rest of all creation, was given us for a
torment? To what end serves the knowledge of things if it renders us
more unmanly? if we thereby lose the tranquillity and repose we should
enjoy without it? and if it put us into a worse condition than Pyrrho’s
hog? Shall we employ the understanding that was conferred upon us for
our greatest good to our own ruin; setting ourselves against the design
of nature and the universal order of things, which intend that every one
should make use of the faculties, members, and means he has to his own
best advantage?
But it may, peradventure, be objected against me: Your rule is true
enough as to what concerns death; but what will you say of indigence?
What will you, moreover, say of pain, which Aristippus, Hieronimus, and
most of the sages have reputed the worst of evils; and those who have
denied it by word of mouth have, however, confessed it in effect?
Posidonius being extremely tormented with a sharp and painful disease,
Pompeius came to visit him, excusing himself that he had taken so
unseasonable a time to come to hear him discourse of philosophy.
“The gods forbid,” said Posidonius to him, “that pain should ever have
the power to hinder me from talking,” and thereupon fell immediately upon
a discourse of the contempt of pain: but, in the meantime, his own
infirmity was playing his part, and plagued him to purpose; to which he
cried out, “Thou mayest work thy will, pain, and torment me with all the
power thou hast, but thou shalt never make me say that thou art an evil.”
This story that they make such a clutter withal, what has it to do,
I fain would know, with the contempt of pain? He only fights it with
words, and in the meantime, if the shootings and dolours he felt did not
move him, why did he interrupt his discourse? Why did he fancy he did so
great a thing in forbearing to confess it an evil? All does not here
consist in the imagination; our fancies may work upon other things: but
here is the certain science that is playing its part, of which our senses
themselves are judges:
“Qui nisi sunt veri, ratio quoque falsa sit omnis.”
[“Which, if they be not true, all reasoning may also be false.
--“Lucretius, iv. 486.]
Shall we persuade our skins that the jerks of a whip agreeably tickle us,
or our taste that a potion of aloes is vin de Graves? Pyrrho’s hog is
here in the same predicament with us; he is not afraid of death, ‘tis
true, but if you beat him he will cry out to some purpose. Shall we
force the general law of nature, which in every living creature under
heaven is seen to tremble under pain? The very trees seem to groan under
the blows they receive. Death is only felt by reason, forasmuch as it is
the motion of an instant;
“Aut fuit, aut veniet; nihil est praesentis in illa.”
[“Death has been, or will come: there is nothing of the present in
it.”--Estienne de la Boetie, Satires.]
“Morsque minus poenae, quam mora mortis, habet;”
[“The delay of death is more painful than death itself.”
--Ovid, Ep. Ariadne to Theseus, v. 42.]
a thousand beasts, a thousand men, are sooner dead than threatened. That
also which we principally pretend to fear in death is pain, its ordinary
forerunner: yet, if we may believe a holy father:
“Malam mortem non facit, nisi quod sequitur mortem.”
[“That which follows death makes death bad.”
--St. Augustin, De Civit. Dei, i. ii.]
And I should yet say, more probably, that neither that which goes before
nor that which follows after is at all of the appurtenances of death.
We excuse ourselves falsely: and I find by experience that it is rather
the impatience of the imagination of death that makes us impatient of
pain, and that we find it doubly grievous as it threatens us with death.
But reason accusing our cowardice for fearing a thing so sudden, so
inevitable, and so insensible, we take the other as the more excusable
pretence. All ills that carry no other danger along with them but simply
the evils themselves, we treat as things of no danger: the toothache or
the gout, painful as they are, yet being not reputed mortal, who reckons
them in the catalogue of diseases?
But let us presuppose that in death we principally regard the pain; as
also there is nothing to be feared in poverty but the miseries it brings
along with it of thirst, hunger, cold, heat, watching, and the other
inconveniences it makes us suffer, still we have nothing to do with
anything but pain. I will grant, and very willingly, that it is the
worst incident of our being (for I am the man upon earth who the most
hates and avoids it, considering that hitherto, I thank God, I have had
so little traffic with it), but still it is in us, if not to annihilate,
at least to lessen it by patience; and though the body and the reason
should mutiny, to maintain the soul, nevertheless, in good condition.
Were it not so, who had ever given reputation to virtue; valour, force,
magnanimity, and resolution? where were their parts to be played if
there were no pain to be defied?
“Avida est periculi virtus.”
[“Courage is greedy of danger.”--Seneca, De Providentia, c. 4]
Were there no lying upon the hard ground, no enduring, armed at all
points, the meridional heats, no feeding upon the flesh of horses and
asses, no seeing a man’s self hacked and hewed to pieces, no suffering a
bullet to be pulled out from amongst the shattered bones, no sewing up,
cauterising and searching of wounds, by what means were the advantage we
covet to have over the vulgar to be acquired? ‘Tis far from flying evil
and pain, what the sages say, that of actions equally good, a man should
most covet to perform that wherein there is greater labour and pain.
“Non est enim hilaritate, nec lascivia, nec risu, aut joco
comite levitatis, sed saepe etiam tristes firmitate et
constantia sunt beati.”
[“For men are not only happy by mirth and wantonness, by laughter
and jesting, the companion of levity, but ofttimes the serious sort
reap felicity from their firmness and constancy.”
--Cicero, De Finib. ii. 10.]
And for this reason it has ever been impossible to persuade our
forefathers but that the victories obtained by dint of force and the
hazard of war were not more honourable than those performed in great
security by stratagem or practice:
“Laetius est, quoties magno sibi constat honestum.”
[“A good deed is all the more a satisfaction by how much the more
it has cost us”--Lucan, ix. 404.]
Besides, this ought to be our comfort, that naturally, if the pain be
violent, ‘tis but short; and if long, nothing violent:
“Si gravis, brevis;
Si longus, levis.”
Thou wilt not feel it long if thou feelest it too much; it will either
put an end to itself or to thee; it comes to the same thing; if thou
canst not support it, it will export thee:
[“Remember that the greatest pains are terminated by death; that
slighter pains have long intermissions of repose, and that we are
masters of the more moderate sort: so that, if they be tolerable,
we bear them; if not, we can go out of life, as from a theatre, when
it does not please us”--Cicero, De Finib. i. 15.]
That which makes us suffer pain with so much impatience is the not being
accustomed to repose our chiefest contentment in the soul; that we do not
enough rely upon her who is the sole and sovereign mistress of our
condition. The body, saving in the greater or less proportion, has but
one and the same bent and bias; whereas the soul is variable into all
sorts of forms; and subject to herself and to her own empire, all things
whatsoever, both the senses of the body and all other accidents: and
therefore it is that we ought to study her, to inquire into her, and to
rouse up all her powerful faculties. There is neither reason, force, nor
prescription that can anything prevail against her inclination and
choice. Of so many thousands of biases that she has at her disposal, let
us give her one proper to our repose and conversation, and then we shall
not only be sheltered and secured from all manner of injury and offence,
but moreover gratified and obliged, if she will, with evils and offences.
She makes her profit indifferently of all things; error, dreams, serve
her to good use, as loyal matter to lodge us in safety and contentment.
‘Tis plain enough to be seen that ‘tis the sharpness of our mind that
gives the edge to our pains and pleasures: beasts that have no such
thing, leave to their bodies their own free and natural sentiments, and
consequently in every kind very near the same, as appears by the
resembling application of their motions. If we would not disturb in our
members the jurisdiction that appertains to them in this, ‘tis to be
believed it would be the better for us, and that nature has given them a
just and moderate temper both to pleasure and pain; neither can it fail
of being just, being equal and common. But seeing we have enfranchised
ourselves from her rules to give ourselves up to the rambling liberty of
our own fancies, let us at least help to incline them to the most
agreeable side. Plato fears our too vehemently engaging ourselves with
pain and pleasure, forasmuch as these too much knit and ally the soul to
the body; whereas I rather, quite contrary, by reason it too much
separates and disunites them. As an enemy is made more fierce by our
flight, so pain grows proud to see us truckle under her. She will
surrender upon much better terms to them who make head against her: a man
must oppose and stoutly set himself against her. In retiring and giving
ground, we invite and pull upon ourselves the ruin that threatens us. As
the body is more firm in an encounter, the more stiffly and obstinately
it applies itself to it, so is it with the soul.
But let us come to examples, which are the proper game of folks of such
feeble force as myself; where we shall find that it is with pain as with
stones, that receive a brighter or a duller lustre according to the foil
they are set in, and that it has no more room in us than we are pleased
to allow it:
“Tantum doluerunt, quantum doloribus se inseruerunt.”
[“They suffered so much the more, by how much more they gave way to
suffering.”--St. Augustin, De Civit. Dei, i. 10.]
We are more sensible of one little touch of a surgeon’s lancet than of
twenty wounds with a sword in the heat of fight. The pains of
childbearing, said by the physicians and by God himself to be great, and
which we pass through with so many ceremonies--there are whole nations
that make nothing of them. I set aside the Lacedaemonian women, but what
else do you find in the Swiss among our foot-soldiers, if not that, as
they trot after their husbands, you see them to-day carry the child at
their necks that they carried yesterday in their bellies? The
counterfeit Egyptians we have amongst us go themselves to wash theirs,
so soon as they come into the world, and bathe in the first river they
meet. Besides so many wenches as daily drop their children by stealth,
as they conceived them, that fair and noble wife of Sabinus, a patrician
of Rome, for another’s interest, endured alone, without help, without
crying out, or so much as a groan, the bearing of twins.--[Plutarch, On
Love, c. 34.]--A poor simple boy of Lacedaemon having stolen a fox (for
they more fear the shame of stupidity in stealing than we do the
punishment of the knavery), and having got it under his coat, rather
endured the tearing out of his bowels than he would discover his theft.
And another offering incense at a sacrifice, suffered himself to be
burned to the bone by a coal that fell into his sleeve, rather than
disturb the ceremony. And there have been a great number, for a sole
trial of virtue, following their institutions, who have at seven years
old endured to be whipped to death without changing their countenance.
And Cicero has seen them fight in parties, with fists, feet, and teeth,
till they have fainted and sunk down, rather than confess themselves
overcome:
[“Custom could never conquer nature; she is ever invincible; but we
have infected the mind with shadows, delights, negligence, sloth;
we have grown effeminate through opinions and corrupt morality.”
--Cicero, Tusc. Quaes., v. 27.]
Every one knows the story of Scaevola, that having slipped into the
enemy’s camp to kill their general, and having missed his blow, to repair
his fault, by a more strange invention and to deliver his country, he
boldly confessed to Porsenna, who was the king he had a purpose to kill,
not only his design, but moreover added that there were then in the camp
a great number of Romans, his accomplices in the enterprise, as good men
as he; and to show what a one he himself was, having caused a pan of
burning coals to be brought, he saw and endured his arm to broil and
roast, till the king himself, conceiving horror at the sight, commanded
the pan to be taken away. What would you say of him that would not
vouchsafe to respite his reading in a book whilst he was under incision?
And of the other that persisted to mock and laugh in contempt of the
pains inflicted upon him; so that the provoked cruelty of the
executioners that had him in handling, and all the inventions of tortures
redoubled upon him, one after another, spent in vain, gave him the
bucklers? But he was a philosopher. But what! a gladiator of Caesar’s
endured, laughing all the while, his wounds to be searched, lanced, and
laid open:
[“What ordinary gladiator ever groaned? Which of them ever changed
countenance? Which of them not only stood or fell indecorously?
Which, when he had fallen and was commanded to receive the stroke of
the sword, contracted his neck.”--Cicero, Tusc. Quaes., ii. 17.]
Let us bring in the women too. Who has not heard at Paris of her that
caused her face to be flayed only for the fresher complexion of a new
skin? There are who have drawn good and sound teeth to make their voices
more soft and sweet, or to place the other teeth in better order. How
many examples of the contempt of pain have we in that sex? What can they
not do, what do they fear to do, for never so little hope of an addition
to their beauty?
“Vallere queis cura est albos a stirpe capillos,
Et faciem, dempta pelle, referre novam.”
[“Who carefully pluck out their grey hairs by the roots, and renew
their faces by peeling off the old skin.”--Tibullus, i. 8, 45.]
I have seen some of them swallow sand, ashes, and do their utmost to
destroy their stomachs to get pale complexions. To make a fine Spanish
body, what racks will they not endure of girding and bracing, till they
have notches in their sides cut into the very quick, and sometimes to
death?
It is an ordinary thing with several nations at this day to wound
themselves in good earnest to gain credit to what they profess; of which
our king, relates notable examples of what he has seen in Poland and done
towards himself.--[Henry III.]--But besides this, which I know to have
been imitated by some in France, when I came from that famous assembly of
the Estates at Blois, I had a little before seen a maid in Picardy, who
to manifest the ardour of her promises, as also her constancy, give
herself, with a bodkin she wore in her hair, four or five good lusty
stabs in the arm, till the blood gushed out to some purpose. The Turks
give themselves great scars in honour of their mistresses, and to the end
they may the longer remain, they presently clap fire to the wound, where
they hold it an incredible time to stop the blood and form the cicatrice;
people that have been eyewitnesses of it have both written and sworn it
to me. But for ten aspers--[A Turkish coin worth about a penny]--there
are there every day fellows to be found that will give themselves a good
deep slash in the arms or thighs. I am willing, however, to have the
testimonies nearest to us when we have most need of them; for Christendom
furnishes us with enough. After the example of our blessed Guide there
have been many who have crucified themselves. We learn by testimony very
worthy of belief, that King St. Louis wore a hair-shirt till in his old
age his confessor gave him a dispensation to leave it off; and that every
Friday he caused his shoulders to be drubbed by his priest with five
small chains of iron which were always carried about amongst his night
accoutrements for that purpose.
William, our last Duke of Guienne, the father of that Eleanor who
transmitted that duchy to the houses of France and England, continually
for the last ten or twelve years of his life wore a suit of armour under
a religious habit by way of penance. Foulke, Count of Anjou, went as far
as Jerusalem, there to cause himself to be whipped by two of his
servants, with a rope about his neck, before the sepulchre of our Lord.
But do we not, moreover, every Good Friday, in various places, see great
numbers of men and women beat and whip themselves till they lacerate and
cut the flesh to the very bones? I have often seen it, and ‘tis without
any enchantment; and it was said there were some amongst them (for they
go disguised) who for money undertook by this means to save harmless the
religion of others, by a contempt of pain, so much the greater, as the
incentives of devotion are more effectual than those of avarice.
Q. Maximus buried his son when he was a consul, and M. Cato his when
praetor elect, and L. Paulus both his, within a few days one after
another, with such a countenance as expressed no manner of grief. I said
once merrily of a certain person, that he had disappointed the divine
justice; for the violent death of three grown-up children of his being
one day sent him, for a severe scourge, as it is to be supposed, he was
so far from being afflicted at the accident, that he rather took it for a
particular grace and favour of heaven. I do not follow these monstrous
humours, though I lost two or three at nurse, if not without grief, at
least without repining, and yet there is hardly any accident that pierces
nearer to the quick. I see a great many other occasions of sorrow, that
should they happen to me I should hardly feel; and have despised some,
when they have befallen me, to which the world has given so terrible a
figure that I should blush to boast of my constancy:
“Ex quo intelligitur, non in natura, sed in opinione,
esse aegritudinem.”
[“By which one may understand that grief is not in nature, but in
opinion.”--Cicero, Tusc. Quaes., iii. 28.]
Opinion is a powerful party, bold, and without measure. Who ever so
greedily hunted after security and repose as Alexander and Caesar did
after disturbance and difficulties? Teres, the father of Sitalces, was
wont to say that “when he had no wars, he fancied there was no difference
betwixt him and his groom.” Cato the consul, to secure some cities of
Spain from revolt, only interdicting the inhabitants from wearing arms, a
great many killed themselves:
“Ferox gens, nullam vitam rati sine armis esse.”
[“A fierce people, who thought there was no life without war.”
--Livy, xxxiv. 17.]
How many do we know who have forsaken the calm and sweetness of a quiet
life at home amongst their acquaintance, to seek out the horror of
unhabitable deserts; and having precipitated themselves into so abject a
condition as to become the scorn and contempt of the world, have hugged
themselves with the conceit, even to affectation. Cardinal Borromeo, who
died lately at Milan, amidst all the jollity that the air of Italy, his
youth, birth, and great riches, invited him to, kept himself in so
austere a way of living, that the same robe he wore in summer served him
for winter too; he had only straw for his bed, and his hours of leisure
from affairs he continually spent in study upon his knees, having a
little bread and a glass of water set by his book, which was all the
provision of his repast, and all the time he spent in eating.
I know some who consentingly have acquired both profit and advancement
from cuckoldom, of which the bare name only affrights so many people.
If the sight be not the most necessary of all our senses, ‘tis at least
the most pleasant; but the most pleasant and most useful of all our
members seem to be those of generation; and yet a great many have
conceived a mortal hatred against them only for this, that they were too
pleasant, and have deprived themselves of them only for their value:
as much thought he of his eyes that put them out. The generality and
more solid sort of men look upon abundance of children as a great
blessing; I, and some others, think it as great a benefit to be without
them. And when you ask Thales why he does not marry, he tells you,
because he has no mind to leave any posterity behind him.
That our opinion gives the value to things is very manifest in the great
number of those which we do, not so much prizing them, as ourselves, and
never considering either their virtues or their use, but only how dear
they cost us, as though that were a part of their substance; and we only
repute for value in them, not what they bring to us, but what we add to
them. By which I understand that we are great economisers of our
expense: as it weighs, it serves for so much as it weighs. Our opinion
will never suffer it to want of its value: the price gives value to the
diamond; difficulty to virtue; suffering to devotion; and griping to
physic. A certain person, to be poor, threw his crowns into the same sea
to which so many come, in all parts of the world, to fish for riches.
Epicurus says that to be rich is no relief, but only an alteration, of
affairs. In truth, it is not want, but rather abundance, that creates
avarice. I will deliver my own experience concerning this affair.
I have since my emergence from childhood lived in three sorts of
conditions. The first, which continued for some twenty years, I passed
over without any other means but what were casual and depending upon the
allowance and assistance of others, without stint, but without certain
revenue. I then spent my money so much the more cheerfully, and with so
much the less care how it went, as it wholly depended upon my
overconfidence of fortune. I never lived more at my ease; I never had
the repulse of finding the purse of any of my friends shut against me,
having enjoined myself this necessity above all other necessities
whatever, by no means to fail of payment at the appointed time, which
also they have a thousand times respited, seeing how careful I was to
satisfy them; so that I practised at once a thrifty, and withal a kind of
alluring, honesty. I naturally feel a kind of pleasure in paying, as if
I eased my shoulders of a troublesome weight and freed myself from an
image of slavery; as also that I find a ravishing kind of satisfaction in
pleasing another and doing a just action. I except payments where the
trouble of bargaining and reckoning is required; and in such cases; where
I can meet with nobody to ease me of that charge, I delay them, how
scandalously and injuriously soever, all I possibly can, for fear of the
wranglings for which both my humour and way of speaking are so totally
improper and unfit. There is nothing I hate so much as driving a
bargain; ‘tis a mere traffic of cozenage and impudence, where, after an
hour’s cheapening and hesitating, both parties abandon their word and
oath for five sols’ abatement. Yet I always borrowed at great
disadvantage; for, wanting the confidence to speak to the person myself,
I committed my request to the persuasion of a letter, which usually is no
very successful advocate, and is of very great advantage to him who has a
mind to deny. I, in those days, more jocundly and freely referred the
conduct of my affairs to the stars, than I have since done to my own
providence and judgment. Most good managers look upon it as a horrible
thing to live always thus in uncertainty, and do not consider, in the
first place, that the greatest part of the world live so: how many worthy
men have wholly abandoned their own certainties, and yet daily do it, to
the winds, to trust to the inconstant favour of princes and of fortune?
Caesar ran above a million of gold, more than he was worth, in debt to
become Caesar; and how many merchants have begun their traffic by the
sale of their farms, which they sent into the Indies,
“Tot per impotentia freta.”
[“Through so many ungovernable seas.”--Catullus, iv. 18.]
In so great a siccity of devotion as we see in these days, we have a
thousand and a thousand colleges that pass it over commodiously enough,
expecting every day their dinner from the liberality of Heaven.
Secondly, they do not take notice that this certitude upon which they so
much rely is not much less uncertain and hazardous than hazard itself.
I see misery as near beyond two thousand crowns a year as if it stood
close by me; for besides that it is in the power of chance to make a
hundred breaches to poverty through the greatest strength of our riches
--there being very often no mean betwixt the highest and the lowest
fortune:
“Fortuna vitrea est: turn, quum splendet, frangitur,”
[“Fortune is glass: in its greatest brightness it breaks.”
--Ex Mim. P. Syrus.]
and to turn all our barricadoes and bulwarks topsy-turvy, I find that, by
divers causes, indigence is as frequently seen to inhabit with those who
posterity, even to this day, which is a hundred years since, few
Portuguese can yet rely; though custom and length of time are much more
powerful counsellors in such changes than all other constraints whatever.
In the town of Castelnaudari, fifty heretic Albigeois at one time
suffered themselves to be burned alive in one fire rather than they would
renounce their opinions.
“Quoties non modo ductores nostri, sed universi etiam exercitus,
ad non dubiam mortem concurrerunt?”
[“How often have not only our leaders, but whole armies, run to a
certain and manifest death.”--Cicero, Tusc. Quaes., i. 37.]
I have seen an intimate friend of mine run headlong upon death with a
real affection, and that was rooted in his heart by divers plausible
arguments which he would never permit me to dispossess him of, and upon
the first honourable occasion that offered itself to him, precipitate
himself into it, without any manner of visible reason, with an obstinate
and ardent desire of dying. We have several examples in our own times of
persons, even young children, who for fear of some little inconvenience
have despatched themselves. And what shall we not fear, says one of the
ancients--[Seneca, Ep., 70.]--to this purpose, if we dread that which
cowardice itself has chosen for its refuge?
Should I here produce a long catalogue of those, of all sexes and
conditions and sects, even in the most happy ages, who have either with
great constancy looked death in the face, or voluntarily sought it, and
sought it not only to avoid the evils of this life, but some purely to
avoid the satiety of living, and others for the hope of a better
condition elsewhere, I should never have done. Nay, the number is so
infinite that in truth I should have a better bargain on’t to reckon up
those who have feared it. This one therefore shall serve for all:
Pyrrho the philosopher being one day in a boat in a very great tempest,
shewed to those he saw the most affrighted about him, and encouraged
them, by the example of a hog that was there, nothing at all concerned at
the storm. Shall we then dare to say that this advantage of reason, of
which we so much boast, and upon the account of which we think ourselves
masters and emperors over the rest of all creation, was given us for a
torment? To what end serves the knowledge of things if it renders us
more unmanly? if we thereby lose the tranquillity and repose we should
enjoy without it? and if it put us into a worse condition than Pyrrho’s
hog? Shall we employ the understanding that was conferred upon us for
our greatest good to our own ruin; setting ourselves against the design
of nature and the universal order of things, which intend that every one
should make use of the faculties, members, and means he has to his own
best advantage?
But it may, peradventure, be objected against me: Your rule is true
enough as to what concerns death; but what will you say of indigence?
What will you, moreover, say of pain, which Aristippus, Hieronimus, and
most of the sages have reputed the worst of evils; and those who have
denied it by word of mouth have, however, confessed it in effect?
Posidonius being extremely tormented with a sharp and painful disease,
Pompeius came to visit him, excusing himself that he had taken so
unseasonable a time to come to hear him discourse of philosophy.
“The gods forbid,” said Posidonius to him, “that pain should ever have
the power to hinder me from talking,” and thereupon fell immediately upon
a discourse of the contempt of pain: but, in the meantime, his own
infirmity was playing his part, and plagued him to purpose; to which he
cried out, “Thou mayest work thy will, pain, and torment me with all the
power thou hast, but thou shalt never make me say that thou art an evil.”
This story that they make such a clutter withal, what has it to do,
I fain would know, with the contempt of pain? He only fights it with
words, and in the meantime, if the shootings and dolours he felt did not
move him, why did he interrupt his discourse? Why did he fancy he did so
great a thing in forbearing to confess it an evil? All does not here
consist in the imagination; our fancies may work upon other things: but
here is the certain science that is playing its part, of which our senses
themselves are judges:
“Qui nisi sunt veri, ratio quoque falsa sit omnis.”
[“Which, if they be not true, all reasoning may also be false.
--“Lucretius, iv. 486.]
Shall we persuade our skins that the jerks of a whip agreeably tickle us,
or our taste that a potion of aloes is vin de Graves? Pyrrho’s hog is
here in the same predicament with us; he is not afraid of death, ‘tis
true, but if you beat him he will cry out to some purpose. Shall we
force the general law of nature, which in every living creature under
heaven is seen to tremble under pain? The very trees seem to groan under
the blows they receive. Death is only felt by reason, forasmuch as it is
the motion of an instant;
“Aut fuit, aut veniet; nihil est praesentis in illa.”
[“Death has been, or will come: there is nothing of the present in
it.”--Estienne de la Boetie, Satires.]
“Morsque minus poenae, quam mora mortis, habet;”
[“The delay of death is more painful than death itself.”
--Ovid, Ep. Ariadne to Theseus, v. 42.]
a thousand beasts, a thousand men, are sooner dead than threatened. That
also which we principally pretend to fear in death is pain, its ordinary
forerunner: yet, if we may believe a holy father:
“Malam mortem non facit, nisi quod sequitur mortem.”
[“That which follows death makes death bad.”
--St. Augustin, De Civit. Dei, i. ii.]
And I should yet say, more probably, that neither that which goes before
nor that which follows after is at all of the appurtenances of death.
We excuse ourselves falsely: and I find by experience that it is rather
the impatience of the imagination of death that makes us impatient of
pain, and that we find it doubly grievous as it threatens us with death.
But reason accusing our cowardice for fearing a thing so sudden, so
inevitable, and so insensible, we take the other as the more excusable
pretence. All ills that carry no other danger along with them but simply
the evils themselves, we treat as things of no danger: the toothache or
the gout, painful as they are, yet being not reputed mortal, who reckons
them in the catalogue of diseases?
But let us presuppose that in death we principally regard the pain; as
also there is nothing to be feared in poverty but the miseries it brings
along with it of thirst, hunger, cold, heat, watching, and the other
inconveniences it makes us suffer, still we have nothing to do with
anything but pain. I will grant, and very willingly, that it is the
worst incident of our being (for I am the man upon earth who the most
hates and avoids it, considering that hitherto, I thank God, I have had
so little traffic with it), but still it is in us, if not to annihilate,
at least to lessen it by patience; and though the body and the reason
should mutiny, to maintain the soul, nevertheless, in good condition.
Were it not so, who had ever given reputation to virtue; valour, force,
magnanimity, and resolution? where were their parts to be played if
there were no pain to be defied?
“Avida est periculi virtus.”
[“Courage is greedy of danger.”--Seneca, De Providentia, c. 4]
Were there no lying upon the hard ground, no enduring, armed at all
points, the meridional heats, no feeding upon the flesh of horses and
asses, no seeing a man’s self hacked and hewed to pieces, no suffering a
bullet to be pulled out from amongst the shattered bones, no sewing up,
cauterising and searching of wounds, by what means were the advantage we
covet to have over the vulgar to be acquired? ‘Tis far from flying evil
and pain, what the sages say, that of actions equally good, a man should
most covet to perform that wherein there is greater labour and pain.
“Non est enim hilaritate, nec lascivia, nec risu, aut joco
comite levitatis, sed saepe etiam tristes firmitate et
constantia sunt beati.”
[“For men are not only happy by mirth and wantonness, by laughter
and jesting, the companion of levity, but ofttimes the serious sort
reap felicity from their firmness and constancy.”
--Cicero, De Finib. ii. 10.]
And for this reason it has ever been impossible to persuade our
forefathers but that the victories obtained by dint of force and the
hazard of war were not more honourable than those performed in great
security by stratagem or practice:
“Laetius est, quoties magno sibi constat honestum.”
[“A good deed is all the more a satisfaction by how much the more
it has cost us”--Lucan, ix. 404.]
Besides, this ought to be our comfort, that naturally, if the pain be
violent, ‘tis but short; and if long, nothing violent:
“Si gravis, brevis;
Si longus, levis.”
Thou wilt not feel it long if thou feelest it too much; it will either
put an end to itself or to thee; it comes to the same thing; if thou
canst not support it, it will export thee:
[“Remember that the greatest pains are terminated by death; that
slighter pains have long intermissions of repose, and that we are
masters of the more moderate sort: so that, if they be tolerable,
we bear them; if not, we can go out of life, as from a theatre, when
it does not please us”--Cicero, De Finib. i. 15.]
That which makes us suffer pain with so much impatience is the not being
accustomed to repose our chiefest contentment in the soul; that we do not
enough rely upon her who is the sole and sovereign mistress of our
condition. The body, saving in the greater or less proportion, has but
one and the same bent and bias; whereas the soul is variable into all
sorts of forms; and subject to herself and to her own empire, all things
whatsoever, both the senses of the body and all other accidents: and
therefore it is that we ought to study her, to inquire into her, and to
rouse up all her powerful faculties. There is neither reason, force, nor
prescription that can anything prevail against her inclination and
choice. Of so many thousands of biases that she has at her disposal, let
us give her one proper to our repose and conversation, and then we shall
not only be sheltered and secured from all manner of injury and offence,
but moreover gratified and obliged, if she will, with evils and offences.
She makes her profit indifferently of all things; error, dreams, serve
her to good use, as loyal matter to lodge us in safety and contentment.
‘Tis plain enough to be seen that ‘tis the sharpness of our mind that
gives the edge to our pains and pleasures: beasts that have no such
thing, leave to their bodies their own free and natural sentiments, and
consequently in every kind very near the same, as appears by the
resembling application of their motions. If we would not disturb in our
members the jurisdiction that appertains to them in this, ‘tis to be
believed it would be the better for us, and that nature has given them a
just and moderate temper both to pleasure and pain; neither can it fail
of being just, being equal and common. But seeing we have enfranchised
ourselves from her rules to give ourselves up to the rambling liberty of
our own fancies, let us at least help to incline them to the most
agreeable side. Plato fears our too vehemently engaging ourselves with
pain and pleasure, forasmuch as these too much knit and ally the soul to
the body; whereas I rather, quite contrary, by reason it too much
separates and disunites them. As an enemy is made more fierce by our
flight, so pain grows proud to see us truckle under her. She will
surrender upon much better terms to them who make head against her: a man
must oppose and stoutly set himself against her. In retiring and giving
ground, we invite and pull upon ourselves the ruin that threatens us. As
the body is more firm in an encounter, the more stiffly and obstinately
it applies itself to it, so is it with the soul.
But let us come to examples, which are the proper game of folks of such
feeble force as myself; where we shall find that it is with pain as with
stones, that receive a brighter or a duller lustre according to the foil
they are set in, and that it has no more room in us than we are pleased
to allow it:
“Tantum doluerunt, quantum doloribus se inseruerunt.”
[“They suffered so much the more, by how much more they gave way to
suffering.”--St. Augustin, De Civit. Dei, i. 10.]
We are more sensible of one little touch of a surgeon’s lancet than of
twenty wounds with a sword in the heat of fight. The pains of
childbearing, said by the physicians and by God himself to be great, and
which we pass through with so many ceremonies--there are whole nations
that make nothing of them. I set aside the Lacedaemonian women, but what
else do you find in the Swiss among our foot-soldiers, if not that, as
they trot after their husbands, you see them to-day carry the child at
their necks that they carried yesterday in their bellies? The
counterfeit Egyptians we have amongst us go themselves to wash theirs,
so soon as they come into the world, and bathe in the first river they
meet. Besides so many wenches as daily drop their children by stealth,
as they conceived them, that fair and noble wife of Sabinus, a patrician
of Rome, for another’s interest, endured alone, without help, without
crying out, or so much as a groan, the bearing of twins.--[Plutarch, On
Love, c. 34.]--A poor simple boy of Lacedaemon having stolen a fox (for
they more fear the shame of stupidity in stealing than we do the
punishment of the knavery), and having got it under his coat, rather
endured the tearing out of his bowels than he would discover his theft.
And another offering incense at a sacrifice, suffered himself to be
burned to the bone by a coal that fell into his sleeve, rather than
disturb the ceremony. And there have been a great number, for a sole
trial of virtue, following their institutions, who have at seven years
old endured to be whipped to death without changing their countenance.
And Cicero has seen them fight in parties, with fists, feet, and teeth,
till they have fainted and sunk down, rather than confess themselves
overcome:
[“Custom could never conquer nature; she is ever invincible; but we
have infected the mind with shadows, delights, negligence, sloth;
we have grown effeminate through opinions and corrupt morality.”
--Cicero, Tusc. Quaes., v. 27.]
Every one knows the story of Scaevola, that having slipped into the
enemy’s camp to kill their general, and having missed his blow, to repair
his fault, by a more strange invention and to deliver his country, he
boldly confessed to Porsenna, who was the king he had a purpose to kill,
not only his design, but moreover added that there were then in the camp
a great number of Romans, his accomplices in the enterprise, as good men
as he; and to show what a one he himself was, having caused a pan of
burning coals to be brought, he saw and endured his arm to broil and
roast, till the king himself, conceiving horror at the sight, commanded
the pan to be taken away. What would you say of him that would not
vouchsafe to respite his reading in a book whilst he was under incision?
And of the other that persisted to mock and laugh in contempt of the
pains inflicted upon him; so that the provoked cruelty of the
executioners that had him in handling, and all the inventions of tortures
redoubled upon him, one after another, spent in vain, gave him the
bucklers? But he was a philosopher. But what! a gladiator of Caesar’s
endured, laughing all the while, his wounds to be searched, lanced, and
laid open:
[“What ordinary gladiator ever groaned? Which of them ever changed
countenance? Which of them not only stood or fell indecorously?
Which, when he had fallen and was commanded to receive the stroke of
the sword, contracted his neck.”--Cicero, Tusc. Quaes., ii. 17.]
Let us bring in the women too. Who has not heard at Paris of her that
caused her face to be flayed only for the fresher complexion of a new
skin? There are who have drawn good and sound teeth to make their voices
more soft and sweet, or to place the other teeth in better order. How
many examples of the contempt of pain have we in that sex? What can they
not do, what do they fear to do, for never so little hope of an addition
to their beauty?
“Vallere queis cura est albos a stirpe capillos,
Et faciem, dempta pelle, referre novam.”
[“Who carefully pluck out their grey hairs by the roots, and renew
their faces by peeling off the old skin.”--Tibullus, i. 8, 45.]
I have seen some of them swallow sand, ashes, and do their utmost to
destroy their stomachs to get pale complexions. To make a fine Spanish
body, what racks will they not endure of girding and bracing, till they
have notches in their sides cut into the very quick, and sometimes to
death?
It is an ordinary thing with several nations at this day to wound
themselves in good earnest to gain credit to what they profess; of which
our king, relates notable examples of what he has seen in Poland and done
towards himself.--[Henry III.]--But besides this, which I know to have
been imitated by some in France, when I came from that famous assembly of
the Estates at Blois, I had a little before seen a maid in Picardy, who
to manifest the ardour of her promises, as also her constancy, give
herself, with a bodkin she wore in her hair, four or five good lusty
stabs in the arm, till the blood gushed out to some purpose. The Turks
give themselves great scars in honour of their mistresses, and to the end
they may the longer remain, they presently clap fire to the wound, where
they hold it an incredible time to stop the blood and form the cicatrice;
people that have been eyewitnesses of it have both written and sworn it
to me. But for ten aspers--[A Turkish coin worth about a penny]--there
are there every day fellows to be found that will give themselves a good
deep slash in the arms or thighs. I am willing, however, to have the
testimonies nearest to us when we have most need of them; for Christendom
furnishes us with enough. After the example of our blessed Guide there
have been many who have crucified themselves. We learn by testimony very
worthy of belief, that King St. Louis wore a hair-shirt till in his old
age his confessor gave him a dispensation to leave it off; and that every
Friday he caused his shoulders to be drubbed by his priest with five
small chains of iron which were always carried about amongst his night
accoutrements for that purpose.
William, our last Duke of Guienne, the father of that Eleanor who
transmitted that duchy to the houses of France and England, continually
for the last ten or twelve years of his life wore a suit of armour under
a religious habit by way of penance. Foulke, Count of Anjou, went as far
as Jerusalem, there to cause himself to be whipped by two of his
servants, with a rope about his neck, before the sepulchre of our Lord.
But do we not, moreover, every Good Friday, in various places, see great
numbers of men and women beat and whip themselves till they lacerate and
cut the flesh to the very bones? I have often seen it, and ‘tis without
any enchantment; and it was said there were some amongst them (for they
go disguised) who for money undertook by this means to save harmless the
religion of others, by a contempt of pain, so much the greater, as the
incentives of devotion are more effectual than those of avarice.
Q. Maximus buried his son when he was a consul, and M. Cato his when
praetor elect, and L. Paulus both his, within a few days one after
another, with such a countenance as expressed no manner of grief. I said
once merrily of a certain person, that he had disappointed the divine
justice; for the violent death of three grown-up children of his being
one day sent him, for a severe scourge, as it is to be supposed, he was
so far from being afflicted at the accident, that he rather took it for a
particular grace and favour of heaven. I do not follow these monstrous
humours, though I lost two or three at nurse, if not without grief, at
least without repining, and yet there is hardly any accident that pierces
nearer to the quick. I see a great many other occasions of sorrow, that
should they happen to me I should hardly feel; and have despised some,
when they have befallen me, to which the world has given so terrible a
figure that I should blush to boast of my constancy:
“Ex quo intelligitur, non in natura, sed in opinione,
esse aegritudinem.”
[“By which one may understand that grief is not in nature, but in
opinion.”--Cicero, Tusc. Quaes., iii. 28.]
Opinion is a powerful party, bold, and without measure. Who ever so
greedily hunted after security and repose as Alexander and Caesar did
after disturbance and difficulties? Teres, the father of Sitalces, was
wont to say that “when he had no wars, he fancied there was no difference
betwixt him and his groom.” Cato the consul, to secure some cities of
Spain from revolt, only interdicting the inhabitants from wearing arms, a
great many killed themselves:
“Ferox gens, nullam vitam rati sine armis esse.”
[“A fierce people, who thought there was no life without war.”
--Livy, xxxiv. 17.]
How many do we know who have forsaken the calm and sweetness of a quiet
life at home amongst their acquaintance, to seek out the horror of
unhabitable deserts; and having precipitated themselves into so abject a
condition as to become the scorn and contempt of the world, have hugged
themselves with the conceit, even to affectation. Cardinal Borromeo, who
died lately at Milan, amidst all the jollity that the air of Italy, his
youth, birth, and great riches, invited him to, kept himself in so
austere a way of living, that the same robe he wore in summer served him
for winter too; he had only straw for his bed, and his hours of leisure
from affairs he continually spent in study upon his knees, having a
little bread and a glass of water set by his book, which was all the
provision of his repast, and all the time he spent in eating.
I know some who consentingly have acquired both profit and advancement
from cuckoldom, of which the bare name only affrights so many people.
If the sight be not the most necessary of all our senses, ‘tis at least
the most pleasant; but the most pleasant and most useful of all our
members seem to be those of generation; and yet a great many have
conceived a mortal hatred against them only for this, that they were too
pleasant, and have deprived themselves of them only for their value:
as much thought he of his eyes that put them out. The generality and
more solid sort of men look upon abundance of children as a great
blessing; I, and some others, think it as great a benefit to be without
them. And when you ask Thales why he does not marry, he tells you,
because he has no mind to leave any posterity behind him.
That our opinion gives the value to things is very manifest in the great
number of those which we do, not so much prizing them, as ourselves, and
never considering either their virtues or their use, but only how dear
they cost us, as though that were a part of their substance; and we only
repute for value in them, not what they bring to us, but what we add to
them. By which I understand that we are great economisers of our
expense: as it weighs, it serves for so much as it weighs. Our opinion
will never suffer it to want of its value: the price gives value to the
diamond; difficulty to virtue; suffering to devotion; and griping to
physic. A certain person, to be poor, threw his crowns into the same sea
to which so many come, in all parts of the world, to fish for riches.
Epicurus says that to be rich is no relief, but only an alteration, of
affairs. In truth, it is not want, but rather abundance, that creates
avarice. I will deliver my own experience concerning this affair.
I have since my emergence from childhood lived in three sorts of
conditions. The first, which continued for some twenty years, I passed
over without any other means but what were casual and depending upon the
allowance and assistance of others, without stint, but without certain
revenue. I then spent my money so much the more cheerfully, and with so
much the less care how it went, as it wholly depended upon my
overconfidence of fortune. I never lived more at my ease; I never had
the repulse of finding the purse of any of my friends shut against me,
having enjoined myself this necessity above all other necessities
whatever, by no means to fail of payment at the appointed time, which
also they have a thousand times respited, seeing how careful I was to
satisfy them; so that I practised at once a thrifty, and withal a kind of
alluring, honesty. I naturally feel a kind of pleasure in paying, as if
I eased my shoulders of a troublesome weight and freed myself from an
image of slavery; as also that I find a ravishing kind of satisfaction in
pleasing another and doing a just action. I except payments where the
trouble of bargaining and reckoning is required; and in such cases; where
I can meet with nobody to ease me of that charge, I delay them, how
scandalously and injuriously soever, all I possibly can, for fear of the
wranglings for which both my humour and way of speaking are so totally
improper and unfit. There is nothing I hate so much as driving a
bargain; ‘tis a mere traffic of cozenage and impudence, where, after an
hour’s cheapening and hesitating, both parties abandon their word and
oath for five sols’ abatement. Yet I always borrowed at great
disadvantage; for, wanting the confidence to speak to the person myself,
I committed my request to the persuasion of a letter, which usually is no
very successful advocate, and is of very great advantage to him who has a
mind to deny. I, in those days, more jocundly and freely referred the
conduct of my affairs to the stars, than I have since done to my own
providence and judgment. Most good managers look upon it as a horrible
thing to live always thus in uncertainty, and do not consider, in the
first place, that the greatest part of the world live so: how many worthy
men have wholly abandoned their own certainties, and yet daily do it, to
the winds, to trust to the inconstant favour of princes and of fortune?
Caesar ran above a million of gold, more than he was worth, in debt to
become Caesar; and how many merchants have begun their traffic by the
sale of their farms, which they sent into the Indies,
“Tot per impotentia freta.”
[“Through so many ungovernable seas.”--Catullus, iv. 18.]
In so great a siccity of devotion as we see in these days, we have a
thousand and a thousand colleges that pass it over commodiously enough,
expecting every day their dinner from the liberality of Heaven.
Secondly, they do not take notice that this certitude upon which they so
much rely is not much less uncertain and hazardous than hazard itself.
I see misery as near beyond two thousand crowns a year as if it stood
close by me; for besides that it is in the power of chance to make a
hundred breaches to poverty through the greatest strength of our riches
--there being very often no mean betwixt the highest and the lowest
fortune:
“Fortuna vitrea est: turn, quum splendet, frangitur,”
[“Fortune is glass: in its greatest brightness it breaks.”
--Ex Mim. P. Syrus.]
and to turn all our barricadoes and bulwarks topsy-turvy, I find that, by
divers causes, indigence is as frequently seen to inhabit with those who
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- Essays of Michel de Montaigne - 004Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 5029Benzersiz kelimelerin toplam sayısı 138449.8 kelime en yaygın 2000 kelimede yer alıyor70.7 kelime en yaygın 5000 kelimede yer alıyor79.1 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 005Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4749Benzersiz kelimelerin toplam sayısı 157345.4 kelime en yaygın 2000 kelimede yer alıyor63.6 kelime en yaygın 5000 kelimede yer alıyor71.8 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 006Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4879Benzersiz kelimelerin toplam sayısı 161043.7 kelime en yaygın 2000 kelimede yer alıyor61.1 kelime en yaygın 5000 kelimede yer alıyor68.1 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 007Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4965Benzersiz kelimelerin toplam sayısı 148846.5 kelime en yaygın 2000 kelimede yer alıyor65.1 kelime en yaygın 5000 kelimede yer alıyor71.9 kelime en yaygın 8000 kelimede yer alıyor
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- Essays of Michel de Montaigne - 009Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4876Benzersiz kelimelerin toplam sayısı 157342.9 kelime en yaygın 2000 kelimede yer alıyor61.6 kelime en yaygın 5000 kelimede yer alıyor70.1 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 010Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4837Benzersiz kelimelerin toplam sayısı 154743.5 kelime en yaygın 2000 kelimede yer alıyor58.7 kelime en yaygın 5000 kelimede yer alıyor66.3 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 011Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4909Benzersiz kelimelerin toplam sayısı 148445.2 kelime en yaygın 2000 kelimede yer alıyor61.9 kelime en yaygın 5000 kelimede yer alıyor69.3 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 012Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4949Benzersiz kelimelerin toplam sayısı 155546.4 kelime en yaygın 2000 kelimede yer alıyor64.9 kelime en yaygın 5000 kelimede yer alıyor74.0 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 013Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4913Benzersiz kelimelerin toplam sayısı 149344.5 kelime en yaygın 2000 kelimede yer alıyor66.0 kelime en yaygın 5000 kelimede yer alıyor74.7 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 014Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4929Benzersiz kelimelerin toplam sayısı 147746.3 kelime en yaygın 2000 kelimede yer alıyor65.5 kelime en yaygın 5000 kelimede yer alıyor74.3 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 015Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4886Benzersiz kelimelerin toplam sayısı 146244.0 kelime en yaygın 2000 kelimede yer alıyor62.7 kelime en yaygın 5000 kelimede yer alıyor71.4 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 016Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4997Benzersiz kelimelerin toplam sayısı 140647.2 kelime en yaygın 2000 kelimede yer alıyor66.8 kelime en yaygın 5000 kelimede yer alıyor75.1 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 017Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4913Benzersiz kelimelerin toplam sayısı 151142.8 kelime en yaygın 2000 kelimede yer alıyor60.7 kelime en yaygın 5000 kelimede yer alıyor68.7 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 018Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4865Benzersiz kelimelerin toplam sayısı 158241.3 kelime en yaygın 2000 kelimede yer alıyor58.6 kelime en yaygın 5000 kelimede yer alıyor67.8 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 019Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4860Benzersiz kelimelerin toplam sayısı 152640.5 kelime en yaygın 2000 kelimede yer alıyor57.1 kelime en yaygın 5000 kelimede yer alıyor65.6 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 020Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4766Benzersiz kelimelerin toplam sayısı 145044.9 kelime en yaygın 2000 kelimede yer alıyor64.9 kelime en yaygın 5000 kelimede yer alıyor74.4 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 021Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4804Benzersiz kelimelerin toplam sayısı 147543.2 kelime en yaygın 2000 kelimede yer alıyor60.0 kelime en yaygın 5000 kelimede yer alıyor68.7 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 022Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4967Benzersiz kelimelerin toplam sayısı 153045.9 kelime en yaygın 2000 kelimede yer alıyor64.5 kelime en yaygın 5000 kelimede yer alıyor73.7 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 023Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 5004Benzersiz kelimelerin toplam sayısı 152948.3 kelime en yaygın 2000 kelimede yer alıyor68.5 kelime en yaygın 5000 kelimede yer alıyor76.4 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 024Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4791Benzersiz kelimelerin toplam sayısı 161742.4 kelime en yaygın 2000 kelimede yer alıyor60.0 kelime en yaygın 5000 kelimede yer alıyor68.4 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 025Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4729Benzersiz kelimelerin toplam sayısı 145543.1 kelime en yaygın 2000 kelimede yer alıyor62.4 kelime en yaygın 5000 kelimede yer alıyor69.6 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 026Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4895Benzersiz kelimelerin toplam sayısı 151546.8 kelime en yaygın 2000 kelimede yer alıyor66.8 kelime en yaygın 5000 kelimede yer alıyor75.2 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 027Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4959Benzersiz kelimelerin toplam sayısı 155746.6 kelime en yaygın 2000 kelimede yer alıyor64.0 kelime en yaygın 5000 kelimede yer alıyor72.7 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 028Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4818Benzersiz kelimelerin toplam sayısı 158641.3 kelime en yaygın 2000 kelimede yer alıyor58.3 kelime en yaygın 5000 kelimede yer alıyor66.6 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 029Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4939Benzersiz kelimelerin toplam sayısı 155044.9 kelime en yaygın 2000 kelimede yer alıyor61.9 kelime en yaygın 5000 kelimede yer alıyor70.9 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 030Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4888Benzersiz kelimelerin toplam sayısı 155443.8 kelime en yaygın 2000 kelimede yer alıyor62.9 kelime en yaygın 5000 kelimede yer alıyor71.2 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 031Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4799Benzersiz kelimelerin toplam sayısı 155843.1 kelime en yaygın 2000 kelimede yer alıyor58.9 kelime en yaygın 5000 kelimede yer alıyor66.3 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 032Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4784Benzersiz kelimelerin toplam sayısı 166741.5 kelime en yaygın 2000 kelimede yer alıyor57.8 kelime en yaygın 5000 kelimede yer alıyor66.2 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 033Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4887Benzersiz kelimelerin toplam sayısı 153143.0 kelime en yaygın 2000 kelimede yer alıyor62.7 kelime en yaygın 5000 kelimede yer alıyor72.3 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 034Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4763Benzersiz kelimelerin toplam sayısı 149343.5 kelime en yaygın 2000 kelimede yer alıyor62.2 kelime en yaygın 5000 kelimede yer alıyor69.1 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 035Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4777Benzersiz kelimelerin toplam sayısı 164541.8 kelime en yaygın 2000 kelimede yer alıyor59.8 kelime en yaygın 5000 kelimede yer alıyor68.2 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 036Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4812Benzersiz kelimelerin toplam sayısı 156642.7 kelime en yaygın 2000 kelimede yer alıyor59.7 kelime en yaygın 5000 kelimede yer alıyor67.1 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 037Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4976Benzersiz kelimelerin toplam sayısı 146249.9 kelime en yaygın 2000 kelimede yer alıyor69.5 kelime en yaygın 5000 kelimede yer alıyor77.3 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 038Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4949Benzersiz kelimelerin toplam sayısı 144146.5 kelime en yaygın 2000 kelimede yer alıyor66.2 kelime en yaygın 5000 kelimede yer alıyor74.5 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 039Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 5086Benzersiz kelimelerin toplam sayısı 141551.0 kelime en yaygın 2000 kelimede yer alıyor69.3 kelime en yaygın 5000 kelimede yer alıyor77.9 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 040Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 5052Benzersiz kelimelerin toplam sayısı 141248.6 kelime en yaygın 2000 kelimede yer alıyor67.2 kelime en yaygın 5000 kelimede yer alıyor74.7 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 041Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4988Benzersiz kelimelerin toplam sayısı 142545.4 kelime en yaygın 2000 kelimede yer alıyor65.1 kelime en yaygın 5000 kelimede yer alıyor74.4 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 042Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4890Benzersiz kelimelerin toplam sayısı 142745.6 kelime en yaygın 2000 kelimede yer alıyor65.3 kelime en yaygın 5000 kelimede yer alıyor73.3 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 043Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4805Benzersiz kelimelerin toplam sayısı 153242.5 kelime en yaygın 2000 kelimede yer alıyor61.1 kelime en yaygın 5000 kelimede yer alıyor70.0 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 044Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4969Benzersiz kelimelerin toplam sayısı 141643.7 kelime en yaygın 2000 kelimede yer alıyor62.2 kelime en yaygın 5000 kelimede yer alıyor72.7 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 045Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4977Benzersiz kelimelerin toplam sayısı 147845.3 kelime en yaygın 2000 kelimede yer alıyor65.1 kelime en yaygın 5000 kelimede yer alıyor74.3 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 046Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4918Benzersiz kelimelerin toplam sayısı 166839.3 kelime en yaygın 2000 kelimede yer alıyor57.9 kelime en yaygın 5000 kelimede yer alıyor65.9 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 047Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4959Benzersiz kelimelerin toplam sayısı 160942.9 kelime en yaygın 2000 kelimede yer alıyor61.2 kelime en yaygın 5000 kelimede yer alıyor71.1 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 048Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4840Benzersiz kelimelerin toplam sayısı 163539.5 kelime en yaygın 2000 kelimede yer alıyor55.4 kelime en yaygın 5000 kelimede yer alıyor63.4 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 049Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4930Benzersiz kelimelerin toplam sayısı 143640.5 kelime en yaygın 2000 kelimede yer alıyor58.8 kelime en yaygın 5000 kelimede yer alıyor66.1 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 050Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4742Benzersiz kelimelerin toplam sayısı 153038.8 kelime en yaygın 2000 kelimede yer alıyor56.7 kelime en yaygın 5000 kelimede yer alıyor65.3 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 051Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4932Benzersiz kelimelerin toplam sayısı 151539.8 kelime en yaygın 2000 kelimede yer alıyor55.9 kelime en yaygın 5000 kelimede yer alıyor63.9 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 052Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4878Benzersiz kelimelerin toplam sayısı 157839.0 kelime en yaygın 2000 kelimede yer alıyor56.6 kelime en yaygın 5000 kelimede yer alıyor63.3 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 053Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4811Benzersiz kelimelerin toplam sayısı 152337.8 kelime en yaygın 2000 kelimede yer alıyor55.7 kelime en yaygın 5000 kelimede yer alıyor63.3 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 054Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4864Benzersiz kelimelerin toplam sayısı 153440.6 kelime en yaygın 2000 kelimede yer alıyor58.6 kelime en yaygın 5000 kelimede yer alıyor67.3 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 055Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 5000Benzersiz kelimelerin toplam sayısı 141944.1 kelime en yaygın 2000 kelimede yer alıyor63.8 kelime en yaygın 5000 kelimede yer alıyor71.3 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 056Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4864Benzersiz kelimelerin toplam sayısı 159241.4 kelime en yaygın 2000 kelimede yer alıyor58.8 kelime en yaygın 5000 kelimede yer alıyor67.4 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 057Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4881Benzersiz kelimelerin toplam sayısı 151840.8 kelime en yaygın 2000 kelimede yer alıyor58.4 kelime en yaygın 5000 kelimede yer alıyor66.0 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 058Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4940Benzersiz kelimelerin toplam sayısı 147243.2 kelime en yaygın 2000 kelimede yer alıyor59.4 kelime en yaygın 5000 kelimede yer alıyor66.9 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 059Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4669Benzersiz kelimelerin toplam sayısı 155741.0 kelime en yaygın 2000 kelimede yer alıyor58.5 kelime en yaygın 5000 kelimede yer alıyor66.2 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 060Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4782Benzersiz kelimelerin toplam sayısı 150542.4 kelime en yaygın 2000 kelimede yer alıyor59.5 kelime en yaygın 5000 kelimede yer alıyor66.7 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 061Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4884Benzersiz kelimelerin toplam sayısı 146542.6 kelime en yaygın 2000 kelimede yer alıyor60.3 kelime en yaygın 5000 kelimede yer alıyor69.0 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 062Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4856Benzersiz kelimelerin toplam sayısı 155544.1 kelime en yaygın 2000 kelimede yer alıyor61.4 kelime en yaygın 5000 kelimede yer alıyor69.8 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 063Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 5006Benzersiz kelimelerin toplam sayısı 146246.8 kelime en yaygın 2000 kelimede yer alıyor64.5 kelime en yaygın 5000 kelimede yer alıyor72.3 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 064Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4849Benzersiz kelimelerin toplam sayısı 149143.7 kelime en yaygın 2000 kelimede yer alıyor63.2 kelime en yaygın 5000 kelimede yer alıyor72.7 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 065Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4893Benzersiz kelimelerin toplam sayısı 151146.8 kelime en yaygın 2000 kelimede yer alıyor65.8 kelime en yaygın 5000 kelimede yer alıyor73.6 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 066Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4875Benzersiz kelimelerin toplam sayısı 153343.3 kelime en yaygın 2000 kelimede yer alıyor61.5 kelime en yaygın 5000 kelimede yer alıyor69.6 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 067Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4837Benzersiz kelimelerin toplam sayısı 156644.6 kelime en yaygın 2000 kelimede yer alıyor63.4 kelime en yaygın 5000 kelimede yer alıyor72.1 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 068Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4970Benzersiz kelimelerin toplam sayısı 152046.6 kelime en yaygın 2000 kelimede yer alıyor64.9 kelime en yaygın 5000 kelimede yer alıyor72.7 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 069Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4964Benzersiz kelimelerin toplam sayısı 144646.1 kelime en yaygın 2000 kelimede yer alıyor65.3 kelime en yaygın 5000 kelimede yer alıyor74.8 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 070Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4908Benzersiz kelimelerin toplam sayısı 146945.9 kelime en yaygın 2000 kelimede yer alıyor64.2 kelime en yaygın 5000 kelimede yer alıyor71.5 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 071Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4980Benzersiz kelimelerin toplam sayısı 141251.3 kelime en yaygın 2000 kelimede yer alıyor68.1 kelime en yaygın 5000 kelimede yer alıyor76.1 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 072Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4907Benzersiz kelimelerin toplam sayısı 144945.7 kelime en yaygın 2000 kelimede yer alıyor65.0 kelime en yaygın 5000 kelimede yer alıyor73.6 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 073Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4977Benzersiz kelimelerin toplam sayısı 140946.9 kelime en yaygın 2000 kelimede yer alıyor65.9 kelime en yaygın 5000 kelimede yer alıyor72.9 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 074Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 5152Benzersiz kelimelerin toplam sayısı 139948.8 kelime en yaygın 2000 kelimede yer alıyor67.1 kelime en yaygın 5000 kelimede yer alıyor76.6 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 075Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4857Benzersiz kelimelerin toplam sayısı 143845.4 kelime en yaygın 2000 kelimede yer alıyor65.7 kelime en yaygın 5000 kelimede yer alıyor73.9 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 076Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4965Benzersiz kelimelerin toplam sayısı 145445.5 kelime en yaygın 2000 kelimede yer alıyor64.5 kelime en yaygın 5000 kelimede yer alıyor73.0 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 077Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 5078Benzersiz kelimelerin toplam sayısı 142345.8 kelime en yaygın 2000 kelimede yer alıyor64.6 kelime en yaygın 5000 kelimede yer alıyor74.9 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 078Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4990Benzersiz kelimelerin toplam sayısı 145845.1 kelime en yaygın 2000 kelimede yer alıyor66.3 kelime en yaygın 5000 kelimede yer alıyor74.3 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 079Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4812Benzersiz kelimelerin toplam sayısı 156446.0 kelime en yaygın 2000 kelimede yer alıyor64.8 kelime en yaygın 5000 kelimede yer alıyor73.1 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 080Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4787Benzersiz kelimelerin toplam sayısı 162140.7 kelime en yaygın 2000 kelimede yer alıyor57.0 kelime en yaygın 5000 kelimede yer alıyor66.1 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 081Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4763Benzersiz kelimelerin toplam sayısı 161542.0 kelime en yaygın 2000 kelimede yer alıyor57.7 kelime en yaygın 5000 kelimede yer alıyor66.1 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 082Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4779Benzersiz kelimelerin toplam sayısı 154844.2 kelime en yaygın 2000 kelimede yer alıyor60.7 kelime en yaygın 5000 kelimede yer alıyor67.6 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 083Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4866Benzersiz kelimelerin toplam sayısı 155542.7 kelime en yaygın 2000 kelimede yer alıyor63.3 kelime en yaygın 5000 kelimede yer alıyor72.1 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 084Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4776Benzersiz kelimelerin toplam sayısı 155742.7 kelime en yaygın 2000 kelimede yer alıyor61.2 kelime en yaygın 5000 kelimede yer alıyor70.6 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 085Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4785Benzersiz kelimelerin toplam sayısı 157145.4 kelime en yaygın 2000 kelimede yer alıyor63.4 kelime en yaygın 5000 kelimede yer alıyor71.4 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 086Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4747Benzersiz kelimelerin toplam sayısı 156741.5 kelime en yaygın 2000 kelimede yer alıyor62.4 kelime en yaygın 5000 kelimede yer alıyor70.3 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 087Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 5022Benzersiz kelimelerin toplam sayısı 145547.6 kelime en yaygın 2000 kelimede yer alıyor66.5 kelime en yaygın 5000 kelimede yer alıyor75.1 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 088Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4935Benzersiz kelimelerin toplam sayısı 142746.6 kelime en yaygın 2000 kelimede yer alıyor64.3 kelime en yaygın 5000 kelimede yer alıyor72.9 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 089Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4966Benzersiz kelimelerin toplam sayısı 139148.2 kelime en yaygın 2000 kelimede yer alıyor65.8 kelime en yaygın 5000 kelimede yer alıyor74.4 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 090Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4888Benzersiz kelimelerin toplam sayısı 149743.6 kelime en yaygın 2000 kelimede yer alıyor61.2 kelime en yaygın 5000 kelimede yer alıyor69.8 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 091Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4903Benzersiz kelimelerin toplam sayısı 145544.8 kelime en yaygın 2000 kelimede yer alıyor64.3 kelime en yaygın 5000 kelimede yer alıyor71.8 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 092Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 5068Benzersiz kelimelerin toplam sayısı 150346.8 kelime en yaygın 2000 kelimede yer alıyor66.3 kelime en yaygın 5000 kelimede yer alıyor74.2 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 093Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4993Benzersiz kelimelerin toplam sayısı 145847.9 kelime en yaygın 2000 kelimede yer alıyor64.8 kelime en yaygın 5000 kelimede yer alıyor72.8 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 094Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4866Benzersiz kelimelerin toplam sayısı 147544.5 kelime en yaygın 2000 kelimede yer alıyor63.4 kelime en yaygın 5000 kelimede yer alıyor71.3 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 095Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4816Benzersiz kelimelerin toplam sayısı 144045.0 kelime en yaygın 2000 kelimede yer alıyor64.7 kelime en yaygın 5000 kelimede yer alıyor73.1 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 096Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4894Benzersiz kelimelerin toplam sayısı 154343.7 kelime en yaygın 2000 kelimede yer alıyor61.4 kelime en yaygın 5000 kelimede yer alıyor70.5 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 097Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4901Benzersiz kelimelerin toplam sayısı 146346.2 kelime en yaygın 2000 kelimede yer alıyor63.9 kelime en yaygın 5000 kelimede yer alıyor71.8 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 098Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4772Benzersiz kelimelerin toplam sayısı 161040.9 kelime en yaygın 2000 kelimede yer alıyor58.0 kelime en yaygın 5000 kelimede yer alıyor65.9 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 099Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4909Benzersiz kelimelerin toplam sayısı 145147.5 kelime en yaygın 2000 kelimede yer alıyor65.9 kelime en yaygın 5000 kelimede yer alıyor73.3 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 100Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4899Benzersiz kelimelerin toplam sayısı 148047.3 kelime en yaygın 2000 kelimede yer alıyor67.5 kelime en yaygın 5000 kelimede yer alıyor76.3 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 101Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4939Benzersiz kelimelerin toplam sayısı 145244.6 kelime en yaygın 2000 kelimede yer alıyor64.2 kelime en yaygın 5000 kelimede yer alıyor72.8 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 102Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 5068Benzersiz kelimelerin toplam sayısı 144246.5 kelime en yaygın 2000 kelimede yer alıyor65.2 kelime en yaygın 5000 kelimede yer alıyor72.7 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 103Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4987Benzersiz kelimelerin toplam sayısı 147947.5 kelime en yaygın 2000 kelimede yer alıyor65.7 kelime en yaygın 5000 kelimede yer alıyor74.1 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 104Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 5081Benzersiz kelimelerin toplam sayısı 148248.7 kelime en yaygın 2000 kelimede yer alıyor66.2 kelime en yaygın 5000 kelimede yer alıyor74.1 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 105Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4841Benzersiz kelimelerin toplam sayısı 152741.4 kelime en yaygın 2000 kelimede yer alıyor60.2 kelime en yaygın 5000 kelimede yer alıyor68.4 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 106Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4628Benzersiz kelimelerin toplam sayısı 141048.0 kelime en yaygın 2000 kelimede yer alıyor68.8 kelime en yaygın 5000 kelimede yer alıyor78.1 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 107Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 4543Benzersiz kelimelerin toplam sayısı 144747.5 kelime en yaygın 2000 kelimede yer alıyor68.1 kelime en yaygın 5000 kelimede yer alıyor77.3 kelime en yaygın 8000 kelimede yer alıyor
- Essays of Michel de Montaigne - 108Her çubuk, en yaygın 1000 kelime başına düşen kelime yüzdesini temsil eder.Toplam kelime sayısı 2607Benzersiz kelimelerin toplam sayısı 90156.5 kelime en yaygın 2000 kelimede yer alıyor75.0 kelime en yaygın 5000 kelimede yer alıyor82.5 kelime en yaygın 8000 kelimede yer alıyor