Michel Eyquem de Montaigne, Lord of Montaigne (;French: [miʃɛl ekɛm də mɔ̃tɛɲ]; 28 February 1533 – 13 September 1592) was one of the most significant philosophers of the French Renaissance, known for popularizing the essay as a literary genre. His work is noted for its merging of casual anecdotes and autobiography with serious intellectual insight; his massive volume Essais (translated literally as “Attempts” or “Trials”) contains some of the most influential essays ever written.
Montaigne had a direct influence on writers all over the world, including Francis Bacon, René Descartes, Blaise Pascal, Jean-Jacques Rousseau, Albert Hirschman, William Hazlitt, Ralph Waldo Emerson, Friedrich Nietzsche, Stefan Zweig, Eric Hoffer, Isaac Asimov, and possibly on the later works of William Shakespeare.
In his own lifetime, Montaigne was admired more as a statesman than as an author. The tendency in his essays to digress into anecdotes and personal ruminations was seen as detrimental to proper style rather than as an innovation, and his declaration that, “I am myself the matter of my book”, was viewed by his contemporaries as self-indulgent. In time, however, Montaigne would come to be recognized as embodying, perhaps better than any other author of his time, the spirit of freely entertaining doubt which began to emerge at that time. He is most famously known for his skeptical remark, “Que sçay-je?” (“What do I know?”, in Middle French; now rendered as Que sais-je? in modern French).
Remarkably modern even to readers today, Montaigne’s attempt to examine the world through the lens of the only thing he can depend on implicitly—his own judgment—makes him more accessible to modern readers than any other author of the Renaissance. Much of modern literary non-fiction has found inspiration in Montaigne and writers of all kinds continue to read him for his masterful balance of intellectual knowledge and personal storytelling.
Château de Montaigne, a house built on the land once owned by Montaigne’s family. His original family home no longer exists, though the tower in which he wrote still stands.
Portrait of Michel de Montaigne by Dumonstier around 1578.
The Tour de Montaigne (Montaigne’s tower), mostly unchanged since the 16th century, where Montaigne’s library was located
Montaigne was born in the Aquitaine region of France, on the family estate Château de Montaigne, in a town now called Saint-Michel-de-Montaigne, close to Bordeaux. The family was very wealthy; his great-grandfather, Ramon Felipe Eyquem, had made a fortune as a herring merchant and had bought the estate in 1477, thus becoming the Lord of Montaigne. His father, Pierre Eyquem, Seigneur of Montaigne, was a French Catholic soldier in Italy for a time and had also been the mayor of Bordeaux.
Although there were several families bearing the patronym “Eyquem” in Guyenne, his family is thought to have had some degree of Marrano (Spanish and Portuguese Jewish) origins. His mother, Antoinette López de Villanueva, was a convert to Protestantism. His maternal grandfather, Pedro Lopez, from Zaragoza, was from a wealthy Marrano (Sephardic Jewish) family who had converted to Catholicism. His maternal grandmother, Honorette Dupuy, was from a Catholic family in Gascony, France.
The coat of arms of Michel Eyquem, Lord of Montaigne
His mother lived a great part of Montaigne’s life near him, and even survived him, but is mentioned only twice in his essays. Montaigne’s relationship with his father, however, is frequently reflected upon and discussed in his essays.
Montaigne’s education began in early childhood and followed a pedagogical plan that his father had developed, refined by the advice of the latter’s humanist friends. Soon after his birth, Montaigne was brought to a small cottage, where he lived the first three years of life in the sole company of a peasant family, in order to, according to the elder Montaigne, “draw the boy close to the people, and to the life conditions of the people, who need our help”. After these first spartan years, Montaigne was brought back to the château. The objective was for Latin to become his first language.
The intellectual education of Montaigne was assigned to a German tutor (a doctor named Horstanus, who could not speak French). His father hired only servants who could speak Latin, and they also were given strict orders always to speak to the boy in Latin. The same rule applied to his mother, father, and servants, who were obliged to use only Latin words he himself employed, and thus acquired a knowledge of the very language his tutor taught him. Montaigne’s Latin education was accompanied by constant intellectual and spiritual stimulation. He was familiarized with Greek by a pedagogical method that employed games, conversation, and exercises of solitary meditation, rather than the more traditional books.
The atmosphere of the boy’s upbringing, although designed by highly refined rules taken under advisement by his father, created in the boy’s life the spirit of “liberty and delight” to “make me relish… duty by an unforced will, and of my own voluntary motion…without any severity or constraint”; yet he would have everything to take advantage of his freedom. And so a musician woke him every morning, playing one instrument or another, and an épinettier (with a zither) was the constant companion to Montaigne and his tutor, playing a tune to alleviate boredom and tiredness.
Around the year 1539, Montaigne was sent to study at a prestigious boarding school in Bordeaux, the Collège de Guyenne, then under the direction of the greatest Latin scholar of the era, George Buchanan, where he mastered the whole curriculum by his thirteenth year. He then began his study of law at the University of Toulouse in 1546 and entered a career in the local legal system. He was a counselor of the Court des Aides of Périgueux and, in 1557, he was appointed counselor of the Parlement in Bordeaux (a high court). From 1561 to 1563 he was courtier at the court of Charles IX; he was present with the king at the siege of Rouen (1562). He was awarded the highest honour of the French nobility, the collar of the Order of St. Michael, something to which he aspired from his youth. While serving at the Bordeaux Parlement, he became very close friends with the humanist poet Étienne de la Boétie, whose death in 1563 deeply affected Montaigne. It has been suggested by Donald M. Frame, in his introduction to The Complete Essays of Montaigne that because of Montaigne’s “imperious need to communicate” after losing Étienne, he began the Essais as his “means of communication” and that “the reader takes the place of the dead friend”.
Montaigne wed Françoise de la Cassaigne in 1565, not of his own free will but by prearrangement and under pressure from his family;
they had six daughters, but only the second-born survived childhood.
Following the petition of his father, Montaigne started to work on the first translation of the Catalan monk Raymond Sebond‘s Theologia naturalis, which he published a year after his father’s death in 1568 (In 1595, Sebond’s Prologue was put on the Index Librorum Prohibitorum for its declaration that the Bible is not the only source of revealed truth). After this, he inherited the family’s estate, the Château de Montaigne, to which he moved back in 1570, thus becoming the Lord of Montaigne. Another literary accomplishment was Montaigne’s posthumous edition of his friend Boétie’s works.
In 1571, he retired from public life to the Tower of the Château, his so-called “citadel”, in the Dordogne, where he almost totally isolated himself from every social and family affair. Locked up in his library, which contained a collection of some 1,500 works, he began work on his Essais (“Essays”), first published in 1580. On the day of his 38th birthday, as he entered this almost ten-year period of self-imposed reclusion, he had the following inscription crown the bookshelves of his working chamber:
In the year of Christ 1571, at the age of thirty-eight, on the last day of February, his birthday, Michael de Montaigne, long weary of the servitude of the court and of public employments, while still entire, retired to the bosom of the learned virgins, where in calm and freedom from all cares he will spend what little remains of his life, now more than half run out. If the fates permit, he will complete this abode, this sweet ancestral retreat; and he has consecrated it to his freedom, tranquility, and leisure.
During this time of the Wars of Religion in France, Montaigne, a Roman Catholic, acted as a moderating force, respected both by the Catholic King Henry III and the Protestant Henry of Navarre.
In 1578, Montaigne, whose health had always been excellent, started suffering from painful kidney stones, a sickness he had inherited from his father’s family. Throughout this illness, he would have nothing to do with doctors or drugs. From 1580 to 1581, Montaigne traveled in France, Germany, Austria, Switzerland, and Italy, partly in search of a cure, establishing himself at Bagni di Lucca where he took the waters. His journey was also a pilgrimage to the Holy House of Loreto, to which he presented a silver relief depicting himself and his wife and daughter kneeling before the Madonna, considering himself fortunate that it should be hung on a wall within the shrine. He kept a fascinating journal recording regional differences and customs and a variety of personal episodes, including the dimensions of the stones he succeeded in ejecting from his bladder. This was published much later, in 1774, after its discovery in a trunk which is displayed in his tower.
During Montaigne’s visit to the Vatican, as he described in his travel journal, the Essais were examined by Sisto Fabri who served as Master of the Sacred Palace under Pope Gregory XIII. After Fabri examined Montaigne’s Essais the text was returned to its author on 20 March 1581. Montaigne had apologized for references to the pagan notion of “fortuna” as well as for writing favorably of Julian the Apostate and of heretical poets, and was released to follow his own conscience in making emendations to the text.
Journey to Italy by Michel de Montaigne 1580–1581
While in the city of Lucca in 1581, he learned that he had been elected mayor of Bordeaux; he returned and served as mayor. He was re-elected in 1583 and served until 1585, again moderating between Catholics and Protestants. The plague broke out in Bordeaux toward the end of his second term in office, in 1585. In 1586, the plague and the Wars of Religion prompted him to leave his château for two years.
Montaigne continued to extend, revise, and oversee the publication of Essais. In 1588 he wrote its third book and also met the writer Marie de Gournay, who admired his work and later edited and published it. Montaigne called her his adopted daughter. King Henry III was assassinated in 1589, and Montaigne then helped to keep Bordeaux loyal to Henry of Navarre, who would go on to become King Henry IV.
Montaigne died of quinsy at the age of 59, in 1592 at the Château de Montaigne. The disease in his case “brought about paralysis of the tongue”, and he had once said “the most fruitful and natural play of the mind is conversation. I find it sweeter than any other action in life; and if I were forced to choose, I think I would rather lose my sight than my hearing and voice.” Remaining in possession of all his other faculties, he requested mass, and died during the celebration of that mass.
He was buried nearby. Later his remains were moved to the church of Saint Antoine at Bordeaux. The church no longer exists: it became the Convent des Feuillants, which has also disappeared. The Bordeaux Tourist Office says that Montaigne is buried at the Musée Aquitaine, Faculté des Lettres, Université Bordeaux 3 Michel de Montaigne, Pessac. His heart is preserved in the parish church of Saint-Michel-de-Montaigne.
The humanities branch of the University of Bordeaux is named after him: Université Michel de Montaigne Bordeaux 3.
His fame rests on the Essais, a collection of a large number of short subjective treatments of various topics published in 1580, inspired by his studies in the classics, especially by the works of Plutarch and Lucretius. Montaigne’s stated goal is to describe humans, and especially himself, with utter frankness. Montaigne’s writings are studied as literature and philosophy around the world.
Inspired by his consideration of the lives and ideals of the leading figures of his age, he finds the great variety and volatility of human nature to be its most basic features. He describes his own poor memory, his ability to solve problems and mediate conflicts without truly getting emotionally involved, his disdain for the human pursuit of lasting fame, and his attempts to detach himself from worldly things to prepare for his timely death. He writes about his disgust with the religious conflicts of his time. He believed that humans are not able to attain true certainty. The longest of his essays, Apology for Raymond Sebond, contains his famous motto, “What do I know?”
Montaigne considered marriage necessary for the raising of children, but disliked strong feelings of passionate love because he saw them as detrimental to freedom. In education, he favored concrete examples and experience over the teaching of abstract knowledge that has to be accepted uncritically. His essay “On the Education of Children” is dedicated to Diana of Foix.
The Essais exercised important influence on both French and English literature, in thought and style. Francis Bacon‘s Essays, published over a decade later, in 1596, are usually assumed to be directly influenced by Montaigne’s collection, and Montaigne is cited by Bacon alongside other classical sources in later essays.
Montaigne’s influence on psychology
Though not a scientist, Montaigne made observations on topics in psychology. In his essays, he developed and explained his observations of these topics. His thoughts and ideas covered topics such as thought, motivation, fear, happiness, child education, experience, and human action. Montaigne’s ideas have influenced psychology and are a part of psychology’s rich history.
Child education was among the psychological topics that he wrote about. His essays On the Education of Children, On Pedantry, and On Experience explain the views he had on child education.:61:62:70 Some of his views on child education are still relevant today.
Montaigne’s views on the education of children were opposed to the common educational practices of his day.:63:67He found fault with both what was taught and how it was taught.:62 Much of the education during Montaigne’s time was focused on the reading of the classics and learning through books.:67Montaigne disagreed with learning strictly through books. He believed it was necessary to educate children in a variety of ways. He also disagreed with the way information was being presented to students. It was being presented in a way that encouraged students to take the information that was taught to them as absolute truth. Students were denied the chance to question the information. Therefore, students could not truly learn. Montaigne believed that to truly learn, a student had to take the information and make it their own.
At the foundation Montaigne believed that the selection of a good tutor was important for the student to become well educated.:66 Education by a tutor was to be done at the pace of the student.:67He believed that a tutor should be in dialogue with the student, letting the student speak first. The tutor should also allow for discussions and debates to be had. Through this dialogue, it was meant to create an environment in which students would teach themselves. They would be able to realize their mistakes and make corrections to them as necessary.
Individualized learning was also integral to his theory of child education. He argued that the student combines information he already knows with what is learned, and forms a unique perspective on the newly learned information.:356 Montaigne also thought that tutors should encourage a student’s natural curiosity and allow them to question things.:68He postulated that successful students were those who were encouraged to question new information and study it for themselves, rather than simply accepting what they had heard from the authorities on any given topic. Montaigne believed that a child’s curiosity could serve as an important teaching tool when the child is allowed to explore the things that they are curious about.
Experience was also a key element to learning for Montaigne. Tutors needed to teach students through experience rather than through the mere memorization of knowledge often practised in book learning.:62:67He argued that students would become passive adults; blindly obeying and lacking the ability to think on their own.:354 Nothing of importance would be retained and no abilities would be learned.:62 He believed that learning through experience was superior to learning through the use of books. For this reason he encouraged tutors to educate their students through practice, travel, and human interaction. In doing so, he argued that students would become active learners, who could claim knowledge for themselves.
Montaigne’s views on child education continue to have an influence in the present. Variations of Montaigne’s ideas on education are incorporated into modern learning in some ways. He argued against the popular way of teaching in his day, encouraging individualized learning. He believed in the importance of experience over book learning and memorization. Ultimately, Montaigne postulated that the point of education was to teach a student how to have a successful life by practising an active and socially interactive lifestyle.:355
Related writers and influence
Thinkers exploring similar ideas to Montaigne include Erasmus, Thomas More, and Guillaume Budé, who all worked about fifty years before Montaigne. Many of Montaigne’s Latin quotations are from Erasmus’ Adagia, and most critically, all of his quotations from Socrates. Plutarch remains perhaps Montaigne’s strongest influence, in terms of substance and style. Montaigne’s quotations from Plutarch in the Essays number well over 500.
Ever since Edward Capell first made the suggestion in 1780, scholars have suggested Montaigne to be an influence on Shakespeare. The latter would have had access to John Florio‘s translation of Montaigne’s Essais, published in English in 1603, and a scene in The Tempest “follows the wording of Florio [translating Of Cannibals] so closely that his indebtedness is unmistakable”. However, most parallels between the two can be explained as commonplaces: as with Cervantes, Shakespeare‘s similarities with writers in other nations could be due simply to their simultaneous study of Latin moral and philosophical writers such as Seneca the Younger, Horace, Ovid and Virgil.
Much of Blaise Pascal‘s skepticism in his Pensées has been traditionally attributed to his reading Montaigne.
The English essayist William Hazlitt expressed boundless admiration for Montaigne, exclaiming that “he was the first who had the courage to say as an author what he felt as a man. … He was neither a pedant nor a bigot. … In treating of men and manners, he spoke of them as he found them, not according to preconceived notions and abstract dogmas”. Beginning most overtly with the essays in the “familiar” style in his own Table-Talk, Hazlitt tried to follow Montaigne’s example.
Ralph Waldo Emerson chose “Montaigne; or, the Skeptic” as a subject of one of his series of lectures entitled Representative Men, alongside other subjects such as Shakespeare and Plato. In “The Skeptic” Emerson writes of his experience reading Montaigne, “It seemed to me as if I had myself written the book, in some former life, so sincerely it spoke to my thought and experience.” Friedrich Nietzsche judged of Montaigne: “That such a man wrote has truly augmented the joy of living on this Earth”. Saint-Beuve advises us that “to restore lucidity and proportion to our judgments, let us read every evening a page of Montaigne.” 
The American philosopher Eric Hoffer employed Montaigne both stylistically and in thought. In Hoffer’s memoir, Truth Imagined, he said of Montaigne, “He was writing about me. He knew my innermost thoughts.” The Welsh novelist John Cowper Powys expressed his admiration for Montaigne’s philosophy in his books Suspended Judgements (1916) and The Pleasures of Literature (1938). Judith N. Shklar introduces her book Ordinary Vices (1984), “It is only if we step outside the divinely ruled moral universe that we can really put our minds to the common ills we inflict upon one another each day. That is what Montaigne did and that is why he is the hero of this book. In spirit he is on every one of its pages…”
20th century literary critic Erich Auerbach called Montaigne the first modern man. “Among all his contemporaries,” writes Auerbach (Mimesis, Chapter 12), “he had the clearest conception of the problem of man’s self-orientation; that is, the task of making oneself at home in existence without fixed points of support.” 
- Jump up^ Robert P. Amico, The Problem of the Criterion, Rowman & Littlefield, 1995, p. 42. Primary source: Montaigne, Essais, II, 12: “Pour juger des apparences que nous recevons des subjets, il nous faudroit un instrument judicatoire ; pour verifier cet instrument, il nous y faut de la demonstration ; pour verifier la demonstration, un instrument : nous voilà au rouet [To judge of the appearances that we receive of subjects, we had need have a judicatorie instrument: to verifie this instrument we should have demonstration; and to approve demonstration, an instrument; thus are we ever turning round]” (transl. by Charles Cotton).
- Jump up^ FT.com “Small Talk: José Saramago”. “Everything I’ve read has influenced me in some way. Having said that, Kafka, Borges, Gogol, Montaigne, Cervantes are constant companions.”
- Jump up^ “Montaigne”. Random House Webster’s Unabridged Dictionary.
- Jump up^ His anecdotes are ‘casual’ only in appearance; Montaigne writes: ‘Neither my anecdotes nor my quotations are always employed simply as examples, for authority, or for ornament…They often carry, off the subject under discussion, the seed of a richer and more daring matter, and they resonate obliquely with a more delicate tone,’ Michel de Montaigne, Essais, Pléiade, Paris (ed. A. Thibaudet) 1937, Bk. 1, ch.40, p. 252 (tr. Charles Rosen)
- Jump up^ Buckley, Michael J., At the Origins of Modern Atheism, Yale UP, 1990, p. 69.
- ^ Jump up to:a b Kinnaird, John, William Hazlitt: Critic of Power, Columbia University Press, 1978, p. 274.
- Jump up^ from Truth Imagined, memoir by Eric Hoffer.
- Jump up^ Sophie Jama, L’Histoire Juive de Montaigne [The Jewish History of Montaigne], Paris, Flammarion, 2001, p. 76.
- Jump up^ “His mother was a Jewish Protestant, his father a Catholic who achieved wide culture as well as a considerable fortune.” Civilization, Kenneth Clark, (Harper & Row: 1969), p. 161.
- Jump up^ Winkler, Emil (1942). “Zeitschrift für Französische Sprache und Literatur”.
- Jump up^ Goitein, Denise R (2008). “Montaigne, Michel de”. Encyclopaedia Judaica. The Gale Group. Retrieved 2014-03-06.
- Jump up^ Introduction: Montaigne’s Life and Times, in Apology for Raymond Sebond, By Michel de Montaigne (Roger Ariew), (Hackett: 2003), p. iv: “Michel de Montaigne was born in 1533 at the chateau de Montagine (about 30 miles east of Bordeaux), the son of Pierre Eyquem, Seigneur de Montaigne, and Antoinette de Louppes (or Lopez), who came from a wealthy (originally Iberian) Jewish family”.
- Jump up^ “…the family of Montaigne’s mother, Antoinette de Louppes (Lopez) of Toulouse, was of Spanish Jewish origin….” The Complete Essays of Montaigne, Translated by Donald M. Frame, “Introduction,” p. vii ff., Stanford University Press, Stanford, 1989 ISBN 0-8047-0486-4
- Jump up^ Popkin, Richard H (2003-03-20). “The History of Scepticism: From Savonarola to Bayle”. ISBN 9780195107678.
- Jump up^ Green, Toby (2009-03-17). “Inquisition: The Reign of Fear”. ISBN 9781429938532.
- Jump up^ Montaigne. Essays, III, 13
- Jump up^ Hutchins, Robert Maynard; Hazlitt, W. Carew, eds. (1952). The Essays of Michel Eyquem de Montaigne. Great Books of the Western World. twenty-five. Trans. Charles Cotton. Encyclopedia Britannica. p. v.
He had his son awakened each morning by ‘the sound of a musical instrument’
- Jump up^ Frame, Donald (translator). The Complete Essays of Montaigne. 1958. p. v.
- Jump up^ As cited by Richard L. Regosin, ‘Montaigne and His Readers’, in Denis Hollier (ed.) A New History of French Literature, Harvard University Press, Cambridge, Massachusetts, London 1995, pp. 248–52, p. 249. The Latin original runs: ‘An. Christi 1571 aet. 38, pridie cal. mart., die suo natali, Mich. Montanus, servitii aulici et munerum publicorum jamdudum pertaesus, dum se integer in doctarum virginum recessit sinus, ubi quietus et omnium securus (quan)tillum in tandem superabit decursi multa jam plus parte spatii: si modo fata sinunt exigat istas sedes et dulces latebras, avitasque, libertati suae, tranquillitatique, et otio consecravit.’ as cited in Helmut Pfeiffer, ‘Das Ich als Haushalt:Montaignes ökonomische Politik’, in Rudolf Behrens,Roland Galle (eds.) Historische Anthropologie und Literatur:Romanistische Beträge zu einem neuen Paradigma der Literaturwissenschaft, Königshausen und Neumann, Würzburg, 1995 pp. 69–90 p. 75
- ^ Jump up to:a b c Reynolds, Francis J., ed. (1921). “Montaigne, Michel, Seigneur“. Collier’s New Encyclopedia. New York: P.F. Collier & Son Company.
- Jump up^ Edward Chaney, The Evolution of the Grand Tour: Anglo-Italian Cultural Relations since the Renaissance, 2nd ed. (London, 2000), p. 89.
- Jump up^ Cazeaux, Guillaume (2015). Montaigne et la coutume[Montaigne and the custom]. Milan: Mimésis. ISBN 9788869760044.
- Jump up^ Montaigne’s Travel Journal, translated with an introduction by Donald M. Frame and foreword by Guy Davenport, San Francisco, 1983
- Jump up^ Treccani.it, L’encicolpedia Italiana, Dizionario Biografico. Accessed 10 August 2013
- Jump up^ Montaigne, Michel de, Essays of Michel de Montaigne, tr. Charles Cotton, ed. William Carew Hazlitt, 1877, “The Life of Montaigne” in v. 1. n.p., Kindle edition.
- Jump up^ “The Autobiography of Michel De Montaign”, translated, introduced, and edited by Marvin Lowenthal, David R. Godine Publishing, p. 165
- Jump up^ “Biographical Note”, Encyclopedia Britannica “Great Books of the Western World”, Vol. 25, p. vi “Montaigne”
- Jump up^ Bakewell, Sarah. How to Live – or – A Life of Montaigne in One Question and Twenty Attempts at an Answer (2010), pp. 325–26, 365 n. 325.
- Jump up^ “Titi Lucretii Cari De rerum natura libri sex (Montaigne.1.4.4)”. Cambridge Digital Library. Retrieved 9 July 2015.
- Jump up^ Bloom, Harold. The Western Canon.
- Jump up^ Bakewell, Sarah (2010). How to live : a life of Montaigne in one question and twenty attempts at an answer. London: Vintage. p. 280. ISBN 9780099485155.
- ^ Jump up to:a b King, Brett; Viney, Wayne; Woody, William.A History of Psychology: Ideas and Context, 4th ed., Pearson Education, Inc. 2009, p. 112.
- ^ Jump up to:a b c d e f g h i Hall, Michael L. Montaigne’s Uses of Classical Learning. “Journal of Education” 1997, Vol. 179 Issue 1, p. 61
- ^ Jump up to:a b Ediger, Marlow. Influence of ten leading educators on American education.Education Vol. 118, Issue 2, p. 270
- ^ Jump up to:a b c Worley, Virginia. Painting With Impasto: Metaphors, Mirrors, and Reflective Regression in Montagne’s ‘Of the Education of Children.’ Educational Theory, June 2012, Vol. 62 Issue 3, p. 343–70.
- Jump up^ Friedrich, Hugo; Desan, Philippe (1991). Montaigne. ISBN 9780520072534.
- Jump up^ Billault, Alain (2002). “Plutarch’s Lives“. In Gerald N. Sandy. The Classical Heritage in France. p. 226. ISBN 9789004119161.
- ^ Jump up to:a b Olivier, T. (1980). “Shakespeare and Montaigne: A Tendency of Thought”. Theoria. 54: 43–59.
- Jump up^ Harmon, Alice (1942). “How Great Was Shakespeare’s Debt to Montaigne?”. PMLA. 57 (4): 988–1008. JSTOR 458873.
- Jump up^ Eliot, Thomas Stearns (1958). Introduction to Pascal’s Essays. New York: E. P. Dutton and Co. p. viii.
- Jump up^ Quoted from Hazlitt’s “On the Periodical Essayists” in Park, Roy, Hazlitt and the Spirit of the Age, Oxford, Clarendon Press, 1971, pp. 172–73.
- Jump up^ Nietzsche, Untimely Meditations, Chapter 3, “Schopenhauer as Educator,” Cambridge University Press, 1988, p. 135
- Jump up^ Saint-Beuve, “Montaigne”, “Literary and Philosophical Essays”, Ed. Charles W. Eliot, New York: P. F. Collier & Son, 1938.
- Jump up^ Auerbach, Erich , Mimesis: Representations of Reality in Western Literature, Princeton UP, 1974, p.311
- Album Montaigne. Iconographie choisie et annotée par Jean Lacouture. Bibliothèque de la Pléiade. Éditions Gallimard, 2007. ISBN 9782070118298.
- Kuznicki, Jason (2008). “Montaigne, Michel (1533–1592)”. In Hamowy, Ronald. The Encyclopedia of Libertarianism. Thousand Oaks, CA: SAGE; Cato Institute. pp. 339–41. doi:10.4135/9781412965811.n208. ISBN 978-1-4129-6580-4. LCCN 2008009151. OCLC 750831024.
- The Autobiography of Michel de Montaigne. Comprising the Life of the Wisest Man of his Times: his Childhood, Youth, and Prime; his Adventures in Love and Marriage, at Court, and in Office, War, Revolution, and Plague; his Travels at Home and Abroad; his Habits, Tastes, Whims, and Opinions. Composed, Prefaced, and Translated from the Essays, Letters, Travel Diary, Family Journal, etc., withholding no signal or curious detail, by Marvin Lowenthal. Houghton Mifflin, 1935.
- No greater mmonster nor miracle than myself. Charlotte Thomas, ed. 2014. Mercer University Press.