In America he is unfortunately far less well known than he deserves, though an admirable translation of "A Night in the Luxembourg," published in Boston, and a charming and illuminating essay by Mr. Robert Parker, have done something to remove this disgrace. As Mr. Parker truly observes, the essence of de Gourmont's genius is to be found in an insatiable curiosity which the absolute closing of any vista of knowledge by the final and authoritative discovery of truth would paralyse and petrify. He does not, as Mr. Parker justly says, seek for truth with any hope or even any particular wish, to find it. Truth found would be truth spoiled. He seeks it from sheer love of the pursuit. In this respect he is precisely of the stuff out of which great essayists are made. He is also placed in that special position from which the illusive phenomena of this challenging world are best caught, best analysed, and best interpreted, as we overtake them in their dreamy passage from mystery to mystery. The mere fact of his basic assumption that final truth in any direction is undiscoverable--possibly undesirable also--sets him with the wisest and sanest of all the most interesting writers. It sets him "en rapport" with nature, too, in a very close and intimate affiliation. It sets him at one spring at the very parting of the ways where all the mysteries meet. Nature loves to reveal the most delicate side-lights and the most illuminating glimpses to those who take this attitude. Such disinterestedness brings its own reward. To love truth for the sake of power or gain or pride or success is a contemptible prostitution; to love it for its own sake is a tragic foolishness. What is truth--in itself--that it should be loved? But to love it for the pleasure of pursuing it, that is the temper dear to the immortal gods. For this is indeed their own temper, the very way they themselves--the shrewd undying ones--regard the dream shadows of the great kaleidoscope. It is a subtle and hard saying this, that truth must be played with lightly to be freely won, but it has a profound and infinite significance. Illuminating thoughts--thoughts with the bloom and gloss and dew of life itself upon them--do not come to the person who with puritanical austerity has grown lean in his wrestling. They come when we have ceased to care whether they come or not. They come when from the surface of the tide and under the indifferent stars we are content to drift and listen, without distress, to the humming waters. As Goethe says, it is of little avail that we go forth with our screws and our levers. Tugged at so and mauled, the magic of the universe slips away from out of our very fingers. It is better to stroll negligently along the highways of the world careless of everything except "the pleasure which there is in life itself," and then, in Goethe's own phrase, "Such thoughts will come of themselves and cry like happy children--'Here we are.'"