The real and esoteric Montaigne is, like Nietzsche, a herald of revolt, one of the most revolutionary thinkers of all times. And the Gascon philosopher who philosophizes with a smile is far more dangerous than the Teuton who philosophizes with a hammer. The corrosive acid of his irony is more destructive than the violence of the other. Like Nietzsche, Montaigne transvalues all our moral values. Nothing is absolute; everything is relative. There is no law in morals. “The laws of conscience, which we pretend to be derived from nature, proceed from custom; everyone having an inward veneration for the opinions and manners approved and received amongst his own people, cannot, without very great reluctance, depart from them, nor apply himself to them without applause.” There is no absolute law in politics. And one form of government is as good as another. “Such people as have been bred up to liberty, and subject to no other dominion but the authority of their own will, look upon all other forms of government as monstrous and contrary to nature. Those who are inured to monarchy do the same; and what opportunity soever fortune presents them with to change, even then, when with the greatest difficulties they have disengaged themselves from one master, that was troublesome and grievous to them, they presently run, with the same difficulties, to create another; being unable to take into hatred subjection itself.” There is no law in religion. There is no justification in patriotism. The choice of religion is not a matter of conscience or of reason, but of custom and climate. We are Christians by the same title as we are Perigordins or Germans. V. If to destroy all human principles and illusions is to be a sceptic, Montaigne is the greatest sceptic that ever existed. But Montaigne’s scepticism is only a means to an end. On the ruin of all philosophies and religions Montaigne, like Nietzsche, has built up a dogmatism of his own. The foundation of that dogmatism in both is an unbounded faith in life and in nature. Like Nietzsche, Montaigne is an optimist. At the very outset of the “Essays” he proclaims the joy of life. He preaches the _gaya scienza_, the _fröhliche Wissenschaft_. All our sufferings are due to our departing from the teachings of Nature. The chapter on cannibalism, from which Shakespeare has borrowed a famous passage in “The Tempest,” and which has probably suggested the character of Caliban, must be taken in literal sense. The savage who lives in primitive simplicity comes nearer to Montaigne’s ideal of perfection than the philosopher and the saint. VI.