If Delsarte had limited himself in his lectures, to teaching men by means of the menagerie, which was a sly burlesque of the courtiers of Louis XIV., perhaps he might have made idolatrous partisans there as elsewhere; but it seems as if in the exposition of his theory, he posed rather as a censor than a teacher; he delighted in baffling the mind by paradoxes. By annexes superimposed and ill-blended with his system, he sometimes compromised those scientific truths whose splendor bursts forth when they are freed from heterogeneous accessories. We cannot otherwise explain the resistance of certain minds, distinguished otherwise, to the recognition in him of the artist who excited the enthusiasm of all the most competent critics and brilliant amateurs.
Chapter VI.
The Law of Æsthetics.
However striking and superior the system of François Delsarte has been shown to be, however admirable and attractive the manifestation of art in his person,--herein lie not his first rights to the grateful sympathy which we owe to his memory. His works and discoveries in æsthetics are a benefit of general interest, while they disclose to us the fruitful resources of his genius.
In the first place, what is a law? We have here to deal, not with the legislation decreed by man for the regulation of social and political relations, but with those laws deduced from a natural order, as the principle of life itself, which govern the relations of beings and of things. In religion these laws are its dogmas and mysteries; philosophically speaking, the laws of things are the essentials of their nature, their specific relations.
Voltaire has written: "Law is the instinct by which we feel justice." In Littré's Dictionary we find stated that "laws are conditions imposed by circumstances." Another has said: "The constant, uneludable succession in which phenomena occur, takes the name of law."
I would here state, that in no one of the last three citations does the word "law" seem to me to be precisely defined. From the different explanations of the natural laws which I have been able to compare, I conclude that laws are forces containing in themselves the reasons, to us unknown, of a power and permanence which are unchangeable. Plato named them ideas. We must now conclude that the nature of a law, in the present acceptation of the term, can be but imperfectly interpreted by exact formulæ. Laws are still much involved in the secrets of creation. Here must we seek their origin or origins.
But courage still! Although these formulæ but imperfectly define law, the facts suffice to establish them. They (facts) show the certain action and, as stated heretofore, the uneludable nature of these formulæ.
But the discovery of Delsarte is the application to æsthetics of a natural law, proven and established by science. This law is that which governs the system of man's organism. Its present application is justified by a series of scientifically coördinated facts. Delsarte rests upon the principle that man is the object of art. Thus the artist should aim to manifest human nature in its three modalities, in its three phases which the master named life, soul and mind. In other words, the beings physical, moral and mental.
These three expressions figure in the work of Pierre Leroux (De l'Humanité) in the following equivalent terms: sensation, sentiment, knowledge. But Leroux applied to ethics this law of human organism, whereas Delsarte derived from it the law of æsthetics. When two minds of this stamp are thus led, each in his own way, to the same source of analogous principles differently applied, is it not a proof that they have stated truth? And in this case it is more than presumable that the two men of whom I speak had never worked together. Delsarte was a philosopher in spite of himself. With Pierre Leroux art was only an element contingent upon a system which he elaborated.
Was Delsarte led to his classification of man's nature by the doctrine of the three persons in the Trinity combined in unity? Was he, by his observations upon the human triplicity, led on to consider their infinite development in the divine personalities? I know not, nor is it of importance in considering the system.