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Paul Jacob [Paul Lacroix] - "Contes litteraires du bibliophile Jacob a ses petits enfants"

Susan Glaspell - "The Visioning"

Translated by Martha Gilbert Dickinson Bianchi - "Russian Lyrics"

Harry Lauder - "A Minstrel In France"

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Delsarte System of Oratory by Various

V >> Various >> Delsarte System of Oratory




Rare, indeed, are the artists who know how to weep. The sublimity of art
responds to nature's simplest impulses. By the study and work of
Delsarte a science has been created, every fleeting sign of emotion has
been fixed, and may be reproduced at will; and this for the instruction
of the artist who may never have observed them in another, nor himself
felt the impressions which give rise to them.



_Application of the Law to Literature._


It is hardly necessary to state that the predominance of one of the
primordial faculties in the actor would necessarily differ from that in
the author of the drama or opera which he would interpret. Literary
capability presupposes more or less of philosophical aptitude and a
predominance of the intellectual faculties, and this not to the
exclusion of a certain amount of artistic and moral development in the
truly great writers. It is in the field of literature especially,
that man attains to a _creation_; and whether his _object_ be a
fellow-creature or an extended and enlarged ideal,--in either and any
case facts have furnished repeated and incontestable evidence, in
support of the statement of Delsarte, that art is always defective
unless it be the product of the three essential modalities of being,
acting in their relative proportions. This statement is not to be
contested; but here again these relations would vary among the writers
upon science, ethics and poetry.

The epic, most synthetic of literary productions, is no longer in
fashion, because, perhaps, of the growing rarity of heroes. On the
contrary, _simplisme_ is now deforming the greatest germs in the drama
and romance. The weakness often lies in the morality of the production,
or rather in its lack of morality, often so lacking that the author
sinks to the level of producing repulsive works and cynical pictures.

In view also of man's essential faculties, but from another point of
view, St.-Simonianism classed men as scholars, artists and artisans.
Then were added the priests of a new order whose nature, more perfectly
balanced, was to furnish the model type of future humanity. This
classification had brought thinking people to the consideration and
criticism of a system isolating and concentrating all development upon
one or another of the faculties. It was readily seen that thus sentiment
would rush to folly; sensibility without a corrective would soon become
weakness; unbalanced industry would lead to disregard of health and
strength, while the triviality of the sensual nature, unrestrained by
mental or moral activity, would soon fall into hopeless degradation.
Herein was _simplisme_ most bitterly condemned. Delsarte, ever studying
relations between coincidences in art and the revelations of nature,
arranged a typical demonstration, as ingenious as logical, of the
action and play of opposing faculties. By most wonderful pantomime he
showed a man tempted to sin; then, touched by pity for the victim of his
desire, at last transformed by the intervention of the moral sense, he
came by slow gradations to most elevated sentiments. One saw clearly the
courage of resistance and triumph in the sacrifice. Then, taking an
inverse progression, he slid from this height to the opposite extreme of
culpable resolutions.

Delsarte was the author of this mute scene which contains the elements
of a drama. The contemplation of this wonderful effect leads to the
conviction of the great value to literature of the fundamental law,
which may be applied to any and all literature, as a permanent criterion
by which productions may be classified and judged, in their departure
from the _simpliste_ form and approach to a conception in which the
constituent modalities of being act in harmonious accord. Here, again,
we have a fresh distinction between scientific and ethical literature,
and that which may be termed the _literature of art_. To this latter
class belong romances, dramatic productions and poems--works made up of
shades of meaning and just proportions, which should be based on clear
and sound philosophy, prudently disguised but indisputable and
imperishable. Here is place for the grace of an agreeable wit and the
elegant flexibility of a fruitful pen. More imperative than in any other
class of writing is the demand for individual touch and that harmony of
construction depending upon the proportionate relations of those
elements of aesthetics,--_the True, the Good_, and _the Beautiful_. Thus,
through aesthetics, it is elevated.

To this literature of art belong the sonnet of Arvers, and "The Soul,"
by Sully-Prudhomme. Musset, in his grace or pathos, is not inferior to
Victor Hugo. There are, even in his faults, certain effective boldnesses
to which the author of "Notre Dame de Paris" cannot aspire. Whence,
then, comes the immense distance between these poets? It lies in the
fact that Victor Hugo, while he is a finished artist, shows himself also
a thinker, philosopher, man of science and erudition. Endowed with a
profound humanitarian feeling, he is preoccupied with the evils of
society, with its rights, its mistakes, its tendencies and with their
amelioration; while the poet of "Jacques Rolla"--a refined
sensualist--devotes his verse to the unbridling of the torments of
imagination in delirium, to the agitations of hearts which have place
only for love.

If comparison be made between novelists and dramatists of diverse
schools, why has not M. Zola, who in so many regards should be
considered a master, attained the heights of eminence upon which are
enrolled the names of Shakespeare, Moliere, Corneille, Schiller, Madame
de Stael, and George Sand? It is because M. Zola, profound analyst and
charming narrator, even more forcibly than Musset breaks the aesthetic
synthesis by the _absence of morality_ in his writings. His fatalism
arrests the flight of that which would be great; he corrupts in the germ
wonderful creative powers! M. Zola's great lack lies in his considering
in man his physical nature only. Between mind and matter he holds a
magnifying lantern full upon the lowest molecules, and rejects
disdainfully the initiating atom that Leibnitz has signalized as the
centre of life. M. Zola has created a detestable school which already
slides into the mire beneath the weight of the crimes which it excites
and the disgust which it arouses. Should we blame Zola and his disciples
for the danger and the impotence of this method? Should we not impute
the wrong in greater measure to philosophical naturalism?

In considering _materialism_ and _naturalism_ let us not lose sight of
the fact that while materialism is _simpliste_, naturalism (in so much
as it represents nature) is essentially comprehensive and necessarily
synthetic; harmony of force and matter being an invariable requisite of
_life_.

_Realism_, another term strangely compromised, seems to proclaim itself
under the banner of materialism, while the _Real_, implying the idea of
the _True_, cannot be contained in _simplisme_. It is a most pernicious
evil that writers, calling themselves realistic, still concentrate their
talent upon the painting of vicious types and characters drawn in an
infernal cycle of repulsive morals.

"Man is the object of art." Never could the words of the master more
appropriately interpose than before the encroachments of literary
_simplisme_. The man of whom Delsarte speaks is not confined to such or
such a category of the species. He proposes that aesthetics should
interpret an all-comprehensive human nature, which is not made up alone
of baseness, egotism and duplicity. Though it be subject to perversion,
it has its luminous aspects, its radiant sides, and we should not too
long turn our eyes from them.

Artistically, evil or the Hideous (which is also evil) should never be
used except as a foil. There is no immorality in exhibiting the
prevailing vices of the epoch, but this is the physician's duty. The
evil lies in presenting these evils under such forms as may lead many to
enjoy or tolerate them, giving them the additional power of a charming
style and the specious arguments of fatality. This is precisely the case
of M. Zola. The glamor of his disturbing theory, which annihilates free
will, gives to his works a philosophical appearance. He conceals its
vacuity beneath forms of a highly-colored style, an amiable negligence
and a facility that is benumbing to thought. As he asserts nothing, no
one dreams of contradicting, and one finds himself entwined in a network
of repulsive depravity without a ray of healthful protection or
correction. In comparison with the blight of this disastrous system of
fatality, the coarseness of the writer's language, so loudly censured,
is relatively unimportant. The _simplisme_ of M. Zola is not absolute,
as but one of the three constituent modalities is omitted, that one
being morality. The lack is, however, no less fatal, inasmuch as the
void produced by the absence of one of the noblest faculties of human
activity must usually be filled by disturbing forces.

I have heard the theory, "art for art," supported by men otherwise very
enlightened. "An artistic production need not contain a moral treatise,"
they say, and this is quite true, provided the artist be a quick
observer, possessing talent sufficient to handle his subject
harmoniously. Vice carries its own stigma, and pure beauty surrounds
itself with light. The author should be able readily to distinguish the
one as well as the other, and his precepts should come as the harmonious
result of his experience. But such a work, at the mercy of an
ill-balanced brain and unhealthful temperament, must yield bad fruit.
Talent without broad and true knowledge of _reality_, or that which
_is_, instead of being invented, is incomplete in its workings and
results. Its creations resemble the light of the foot-lamp, of
fireworks, of the prodigies of our modern pyrotechnists--pleasing for a
time, dazzling, captivating, intoxicating! But lost in the life-giving
beauty of a summer's night or a glorious sunset, we are tempted to cry
out with the poet,--

"Nothing is beautiful but the True."

What can be said of the other _simplisme_ which, in its search for the
True, ignores the Beautiful while it disregards the Good? Again, its
partisans seek artistic truth in its very worst conditions. Why paint in
full sunshine, if the intense light obliterates details and confuses the
shadows? Does it seem a difficulty conquered? It is far oftener a
disguised insufficiency. If my reference to painting seem premature, it
is because I wished to borrow an image to show how equally grievous was
the faulty touch of many of our writers of renown. Many among them seem
striving to propagate the culture of the Mediocre and Unseemly, as a
thousandfold easier practice than the religion of the Beautiful.

My present aim is to show clearly the influence of even incomplete
_simplisme_, in certain pernicious effects upon literature. Edgar A. Poe
entered the realm of the fanciful after Hoffman, and how is it that the
initiator is less dangerous than his disciple? It is because of these
two _simplistes_, who have put reason out of consideration, the first
addressed himself only to the imagination, while the American poet
sounded the emotions to depths where terror is awakened and madness
begins to sting. Hoffman has perhaps upon his conscience some readers
confined in asylums for the deranged, but the far more perilous
hallucinations of Poe must account for greater harm. The distance is
great between imagination and sentiment, and should be so regarded. This
extravagance should surely not be allowed to usurp the place of
morality, but this is what is done, and greatness is not for them.

Another illustration lies in the transition intermediate between the
romances of Balzac, Frederic Soulie, Emile Souvestre, and Eugene Sue,
and the poetry of Victor Hugo, Lamartine, Beranger, Barbier and the
_impressionalist_ school whose decline is already at hand.

Of many names, which have acquired notoriety, I select the two which
afford the best contrast,--Charles Baudelaire and Jules de la Madelene.
The first, among other eccentric works, has left us "The Blossoms of
Evil." In the ideas which it embraces it is the successful production of
an imagination misled and in distress; a pathological experience
probably prompted the conception. In it one reads beautiful verse of
scholarly construction, and readily perceives an individuality and
originality of thought and expression; but no one would predict or
desire that this production should pass to posterity.

"Le Marquis des Saffras," by Jules de la Madelene, on the contrary,
gratifies both judgment and feeling. It is a spirited painting, acute
and profound, as well as true, of human life, especially of provincial
life. The human being is revealed in all his aspects. Though the author
disguises neither errors nor weaknesses, he presents clearly the
redeeming side--the simple manners and the humble devotion of sincere
hearts. This, then, is the reason _why_, sustained by a style rich in
grace and strength, full of the breath of poetry which is felt rather
than described, "Le Marquis des Saffras" holds its place as an
incontestable masterpiece in the choice libraries that preserve the
renown of great writers.

A more careful examination of the doctrine of Delsarte--"The necessity
of the concurrence of the mother modalities of the human organism to
fulfil the conditions of aesthetics"--but forces the conviction that
disregard of this requirement renders all sterile and incomplete, if not
monstrous. Is this equivalent to saying that the deductions from the law
of Delsarte tend to condemn in French literature its simple gaiety, its
graceful lightness, and to efface this stamp of the race that our
ancestors have surely imprinted?

In works of the imagination the omission of moral meaning is often more
seeming than real, and every good reader should be able to recognize
this. However, this negligent seeming is far less hurtful than brilliant
wit concealing crudities and modifying boldnesses. Writers of this class
do not lose sight of the fact that, while the French character has its
audacities (contrary to the modifications of aesthetics), our language
possesses a proverbial chastity, which, even in its farthest wanderings,
genius comprehends and respects. Tact and taste suffice to him who
consults them to escape grossness of language. The delicacy of the
allusions leaves their images in a transparent mist; the very elasticity
of the equivocation furnishes a refuge for the thought which it
disquiets.

By art some most delicate subjects, very nearly approaching license,
have been pardoned. We would surely exhibit a tyrannical and morose
humor to condemn to be burned _en place de Greve_, by the hand of the
executioner, the romances of _Manon Lescaut_, and _Daphnis_ and _Chloe_
by Longus, as they have been transmitted to us by Paul Louis Courier.

But when literature, realistic or materialistic (or whatever they please
to call it), freeing itself from moral accompaniment, shows itself
negative or weak in its creations; if it be _simpliste_ to the point of
appealing exclusively to the senses, limiting its means of action to the
development of the egotistic and instinctive side of the human
passions,--its works have no longer right of consideration in aesthetics.
The consideration of the physical being should surely figure in all
representations of life, but it is not necessary that from a subordinate
consideration it should ever be made all-governing. The body, the
essential part of our personality, is the companion of our higher
faculties. We should be mindful of it, making it as beautiful as
possible, but giving it the reins would be even worse than giving power
absolute to the imagination.

Once more, _impressionalism_, without the control of science and of
reason, has nothing to claim in the spheres of the _True_, the _Good_,
the _Beautiful_.



_Application of the Law to Architecture._


The productions of architecture, like those of literature, have their
origin in the realm of thought. Architecture is not, like the dramatic
art, in subjection to the person of the artist. It is one of the plastic
arts, and of them the most synthetic by reason of the number of agents
concurring in its harmony. Its dependence upon form is akin to that of
sculpture, while the value of color in its effects is only less than in
the art of the painter.

This art, essentially comprehensive, demands of its masters varied
knowledge and that power of cooerdination which, according to the learned
philosopher Antoine Cros, is the highest function of the human
intellect. The relation of aesthetics to the totality of the faculties is
here more evident than ever. After the manifestation of _mind_ in the
composition of the plan, the architect's next duty is to please the eye.
To this end he employs marble, stone, wood, bronze or gold, and the
result is that element of the symphony which responds to sensation. The
third and only remaining element of the trinity is sentiment. In order
that, rising above its utilitarian purpose, appropriateness and
mathematical rules of stability, the architect may fulfil the
requisition of aesthetics and arrive at the "Grand Art," the remaining
element as well as the other two must be perfected in result. The
perfection of this element of sentiment is shown in the work by the
impression of grandeur or elegance, of grace, severity or delicacy. The
triple necessity thus filled, the result is truly a work of art.



_Application of the Law to Sculpture._


The relation of Delsarte's system to sculpture has already been alluded
to. Its application here lies principally in the realm of form. The
sculptor aims to reproduce finest proportions of face and figure. He
delights in a beautiful contour and, as Mengs has said, "in lines
undulating and serpentine," while he studiously avoids all simple
straight lines.

The more limited range of outlook demands more studied beauties and more
significant expressions. The statue--unlike the monument, which at once
arouses spontaneous emotions in the spectator--should express the human
being, his sensations, his affections, his passions and struggles, and
should arouse an enthusiasm of admiration while it awakens sympathetic
echoes in the heart of the observer. Here more strikingly than ever must
we recognize "Man the object of art." In the light of this truth we
should demand of sculpture the manifestation of the human life with its
constituent faculties, not in a perfectly equal accord which is never
met in nature, but with such predominance as the subject presents.

In Greek art the predominance is of the physical aspect. They had before
them exquisite models of plastic beauty; not the sensual beauty which is
fleshly, but a plastic beauty consisting of harmony of line and form.
Let us further consider this difference as shown in comparison of the
Apollo and the Bacchus.

The Apollo satisfies alike the intellect and the eye by its beautiful
outlines. [We are not yet ready to discuss beauty of expression.] The
Bacchus less ideal and more humanly natural cannot so satisfy a highly
aesthetic temperament. In neither work is there much of sentiment
expressed. The distinctively moral side plays a secondary part, unless
we consider beauty itself a moral factor,--a theory that may be
sustained. In neither beautiful marble is there revealed any sensual
dominance, though the Bacchus, notwithstanding its plastic superiority,
rather inclines that way. The Apollo has been loudly extolled for the
pride of its attitude and its divine calm in the encounter with the
serpent Python; and still it is said that "a god could not have cause
for so great pride in the conquest of a reptile." But the art-critics
have exaggerated the import of the figure, which is wonderfully
beautiful without being accurately expressive. The civilization of the
new era has developed in man moral and physical qualities, which furnish
new expressions by which the artist may set forth that part of human
life which Delsarte called "the transluminous obscurities of our inmost
organism." Dating from this epoch we find in sculpture less of plastic
beauty and more spiritual and touching expression. Who would compare the
pathos of the Laocoon to that of Canova's Magdalen? The sculptor
Marcello (Mme. de Castiglione), too early removed from an artistic
career, exhibited certain creations which illustrate this difference.
Among them is a bust, in marble, of an Arab chief, which is after the
style of the antique, beautiful lines, without expression (a
predominance of the physical element). In her "Weary Bacchante" she
shows beauty tarnished by vice, and here the predominant expression is
sensual. But in her "Marie Antoinette in the Temple Prison," as in
Mercie's "David" and the "Dying Napoleon," it is not the marvelous
beauty which entrances us, but first and above this reigns the power of
_expression_.

Sentiment is become predominant. In the "Marie Antoinette," what bitter
disappointment! In the "Napoleon," what disillusion with the toys of the
world in which he had reigned! In the "David"--Biblical subject treated
by a modern chisel--what strange impressions and reflections are
suggested by that tranquil head and the wonderful frailty of the body!
how original the conception of the figure, and the whole a tribute to
the high personality of the artist! Mercie shows not only the work
accomplished, but in this are glimpses of promise of greatness to come
which serve as more valuable proof of greatness than the masterpiece
completed. This leads me to a reflection already often alluded to, but
which I would keep ever before you as the foundation of my argument:
"Man is the object of art." He is also the art-producer, and considering
relatively the two terms of the proposition, the manifestations of the
faculties are not necessarily adequate between the producer and the
production. I will explain.

The best conditions under which an excellent work of art should be
produced are undoubtedly the following: The conceiver possesses in the
highest possible degree of development the modalities of being essential
to the kind of creation undertaken, and these in their most perfect
harmony; but this perfection of intensity and of the relations of the
elements of the concept by no means necessitates the artist's formation
of types at once morally, intellectually and physically artistic. This
depends upon the truth of his subject. That he embellish it, whatever it
may be, by his artistic interpretation and execution, is all that we
should expect.

In the new manifestation which we now consider, where expression of
sentiment is given predominance, the artist, interpreter of the
passions, sentiments, weaknesses and vices as well as of the virtues and
sympathies of humanity, must, in order to interest or chasten, show to
it its own image, which reflection will be most frequently not an ideal
of perfection but a type of suffering and vice, of weakness and
depravity. A work will be successful in proportion as the chisel shall
be most indefatigable in putting in relief the virtue or the vice which
characterizes the subject. The greatest artist shall be he who renders
most striking the characteristic predominance, whatever it may be, of
the type created or interpreted. To sum up: Art is proportional to the
faculties of the artist, and the work is the result of an application of
these faculties to some special manifestation of the human ego.

Impressionalism, as in the other arts, should be considered in two
aspects: the impression of the artist and that of the public or
observer. The question then arises, what kind of a public should be
impressed that the artist may merit a place in the higher ranks of
aesthetics? While we have recognized that judgments in questions of art
are the result of a certain sympathy existing between artist and
observer, we have decided also that in considering such a question, all
observers cannot be considered equal. In sculpture as in literature,
where appreciators are possibly more numerous, we must admit that
knowledge and capability or even sincerity are rarely of any weight in
the balance of the grand juries of history or in the verdicts of
contemporaries. The ignorant multitude sanction the grossest works
because these only come within their understanding. Encouraged by the
applause of numbers and by the lack of restraint which wins applause,
artists descend the rounds of the ladder of progress which step by step
has marked the ascent of the great schools and the great masters, and
the result inevitably must be the return to mere sketches in sculpture,
and painting will diminish to imagery. This end is quickly and readily
reached, so easy and so fatal is the descent in these paths of
decadence.

"All styles are good except the tedious," a well-known critic has said.
Pursuing the import of this thought, we are led to the speedy conclusion
that the _null_ should never enter into competition. Nothing better than
that the condition of priority should exist between diverse styles and
opposite schools; but why strive to institute comparison between a
synthetic idea and the absence of synthesis and idea, between certain
proportions and harmony and the absence of proportion and harmony,
between a style and the absence of style? Whatever the subject and
whatever the mode of treating it, the intelligence of the artist should
always be visible in his work.