What was this place precisely? An attempt has been made to define it by a recent French writer, M. Jules Sageret, who speaks of Gourmont as having represented in our time the _encyclopédiste honnête homme_ of the eighteenth century, and this is sufficiently accurate, in spite of the fact that Gourmont was no deist, and that he made a much more extended application of that _esprit critique_ which he inherited from Diderot and Voltaire. He himself notes the paradox presented by the latter, who, while combating the principle of authority so violently in one field--that of dogmatic theology--accepted it so absolutely and unquestioningly in another--that of poetic art, as stated once and for all by Boileau. Gourmont recognized no such limits of the critic's function. He was, in fact, a fearless, uncompromising, and universal free-thinker--_libertin_--who, endowed with a restless scientific curiosity, a profound irrespect, and an extraordinarily sharp and supple analytical intelligence, confronted all affirmations, all dogmas, in the fixed intent of liberating the life imprisoned in them. "I dislike prisons of any sort," he declared in the preface to _Le Problème du Style_, and he scouted the claims of those who, having constructed a cell, claimed to cabin the truth. Even the pursuit of truth seemed, to this convinced sceptic of the race of Montaigne, an idle undertaking, unworthy of any truly philosophic intelligence. "It is as absurd to seek the truth--and to find it--once we have reached the age of reason, as to put our shoes on the hearth Christmas Eve." And he cites "one of the creators of a new science," who said to him, "At the present moment we can establish no theory, but we are in a position to demolish any theory that may be established." He adds, summing up: "We must seek to rest always at this stage; the only fruitful quest is the quest of the non-true." Yet Gourmont himself was carried beyond it in his destructive zeal, when he snatched, somewhat hastily, at the theories of his friend René Quinton, the biologist, to which the fates have not proved altogether kind since they were first stated. For there is usually a positive flaw in the armour of even the most discreet "sower of doubts," and how could Gourmont, who took Pierre Bayle's famous profession as his own device, resist the temptation to avail himself of so formidable an arsenal against the pretentions of the human reason to impose its frail and arbitrary laws upon the universe?