It has been said by one of his earliest associates, M. Louis Dumur, that Gourmont was always "le bon chasseur du mensonge humain." This is a friendly way of describing his intellectual dogmatism and his restless habit of analysis. He took nothing for granted, and, whether he desired to be so or not, he was a destructive force. He describes himself, in one of his rather rare paragraphs of self-portraiture, as "un esprit désintéressé de tout, et intéressé à tout," and this very accurately defines his attitude. He strikes us as ceaselessly hovering over hitherto uncontested facts in the passionate desire of proving them to be fallacies. The epithet "paradoxical," which is often misapplied, appears to be exactly appropriate to the method of Remy de Gourmont, which starts by denying the truth of something which everybody has taken for granted, and then supporting the reversed position by rapid and ingenious argument. He is unable to accept any convention until he has resolutely turned it inside out, examined it in every hostile light, and so dusted and furbished it that it has ceased to be conventional. He was indefatigable in these researches, and so ingenious as to be often bewildering and occasionally tiresome. He has left no book more characteristic than _Le Chemin de Velours_, which he called a study in the dissociation of ideas. He chose a very illuminating tag from Pascal as his motto: "ni la contradiction n'est marque de fausseté, ni l'incontradiction n'est marque de vérité." The whole treatise is a comparison between the Jansenist and the Jesuit system of morals, as revealed in the _Provincial Letters_. Like many Frenchmen of recent years, Remy de Gourmont liked religion to be championed, but never by a believer. Neither Port Royal nor the Society of Jesus would thank him for his disinterested support, but he defends them, alternately and destructively, with an immense fund of vivacity. No one has defined more luminously the evangelical doctrine of Jansenius, Bishop of Ypres, and for a while the reader thinks that the balance will descend on the Jansenist side. But Gourmont is scandalized to see Calvinism banging the door of salvation in people's faces, while he applauds the humanity of the Jesuits in holding it wide open, and in spreading between birth and death a velvet carpet for delicate souls. He analyses the works of Sarrasa, a Flemish Jesuit, who in 1618 produced an _Ars semper gaudendi_ which was, according to Gourmont, neither more nor less than a treatise on the way to make the best of both worlds. Gourmont was endlessly amused by the indiscreet admissions of Father Sarrasa.