The more intently we labor, the more intensely do we become absorbed in labor’s dumb song, until with body and mind engaged in the ecstacy of repetition, we resent an interruption of our work as we do a false note in music, and are mightily enamored of ourselves afterward for the power of application which was simply inability to desist. In this rhythm of toil is to be found the charm of industry. Toil has in itself no spell to conjure with, but its recurrences of molecular action, cerebral and muscular, are as delightful as rhyme.
Such of our pleasures as require movements equally rhythmic with those entailed by labor are almost equally agreeable, with the added advantage of being useless. Dancing, which is not only rhythmic movement, pure and simple, undebased with any element of utility, but is capable of performance under conditions positively baneful, is for these reasons the most engaging of them all; and if it were but one-half as wicked as the prudes have endeavored by method of naughty suggestion to make it would lack of absolute bliss nothing but the other half.
This ever active and unabatable something within us which compels us always to be marking time we may call, for want of a better name, the instinct of rhythm. It is the æsthetic principle of our nature. Translated into words it has given us poetry; into sound, music; into motion, dancing. Perhaps even painting may be referred to it, space being the correlative of time, and color the correlative of tone. We are fond of arranging our minute intervals of time into groups. We find certain of these groups highly agreeable, while others are no end unpleasant. In the former there is a singular regularity to be observed, which led hard-headed old Leibnitz to the theory that our delight in music arises from an inherent affection for mathematics. Yet musicians have hitherto obtained but indifferent recognition for feats of calculation, nor have the singing and playing of renowned mathematicians been unanimously commended by good judges.
Music so intensifies and excites the instinct of rhythm that a strong volition is required to repress its physical expression. The universality of this is well illustrated by the legend, found in some shape in many countries and languages, of the boy with the fiddle who compels king, cook, peasant, clown, and all that kind of people, to follow him through the land; and in the myth of the Pied Piper of Hamelin we discern abundant reason to think the instinct of rhythm an attribute of rats. Soldiers march so much livelier with music than without that it has been found a tolerably good substitute for the hope of plunder. When the foot-falls are audible, as on the deck of a steamer, walking has an added pleasure, and even the pirate, with gentle consideration for the universal instinct, suffers his vanquished foeman to walk the plank.
Dancing is simply marking time with the body, as an accompaniment to music, though the same — without the music — is done with only the head and forefinger in a New England meeting-house at psalm time. (The peculiar dance named in honor of St. Vitus is executed with or without music, at the option of the musician.) But the body is a clumsy piece of machinery, requiring some attention and observation to keep it accurately in time to the fiddling. The smallest diversion of the thought, the briefest relaxing of the mind, is fatal to the performance. ‘Tis as easy to fix attention on a sonnet of Shakspeare while working at whist as gloat upon your partner while waltzing. It can not be intelligently, appreciatively, and adequately accomplished — crede expertum.
On the subject of poetry, Emerson says: “Metre begins with pulse-beat, and the length of lines in songs and poems is determined by the inhalation and exhalation of the lungs,” and this really goes near to the root of the matter; albeit we might derive therefrom the unsupported inference that a poet “fat and scant of breath” would write in lines of a foot each, while the more able-bodied bard, with the capacious lungs of a pearl-diver, would deliver himself all across his page, with “the spacious volubility of a drumming decasyllabon.”
While the heart, working with alternate contraction and dilatation, sends the blood intermittently through the brain, and the outer world apprises us of its existence only by successive impulses, it must result that our sense of things will be rhythmic. The brain being alternately stimulated and relaxed we must think — as we feel — in waves, apprehending nothing continuously, and incapable of a consciousness that is not divisible into units of perception of which we make mental record and physical sign. That is why we dance. That is why we can, may, must, will, and shall dance, and the gates of Philistia shall not prevail against us.
La valse légère, la valse légère,
The free, the bright, the debonair,
That stirs the strong, and fires the fair
With joy like wine of vintage rare —
That lends the swiftly circling pair
A short surcease of killing care,
With music in the dreaming air,
With elegance and grace to spare.
Vive! vive la valse, la valse légère!
George Jessop.
There are Corns in Egypt
Our civilization — wise child! — knows its father in the superior civilization whose colossal vestiges are found along the Nile. To those, then, who see in the dance a civilizing art, it can not be wholly unprofitable to glance at this polite accomplishment as it existed among the ancient Egyptians, and was by them transmitted — with various modifications, but preserving its essentials of identity — to other nations and other times. And here we have first to note that, as in all the nations of antiquity, the dance in Egypt was principally a religious ceremony; the pious old boys that builded the pyramids executed their jigs as an act of worship. Diodorus Siculus informs us that Osiris, in his proselyting travels among the peoples surrounding Egypt — for Osiris was what we would call a circuit preacher — was accompanied by dancers male and dancers female. From the sculptures on some of the oldest tombs of Thebes it is seen that the dances there depicted did not greatly differ from those in present favor in the same region; although it seems a fair inference from the higher culture and refinement of the elder period that they were distinguished by graces correspondingly superior. That dances having the character of religious rites were not always free from an element that we would term indelicacy, but which their performers and witnesses probably considered the commendable exuberance of zeal and devotion, is manifest from the following passage of Herodotus, in which reference is made to the festival of Bubastis:
Men and women come sailing all together, vast numbers in each boat, many of the women with castanets, which they strike, while some of the men pipe during the whole period of the voyage; the remainder of the voyagers, male and female, sing the while, and make a clapping with their hands. When they arrive opposite to any town on the banks of the stream they approach the shore, and while some of the women continue to play and sing, others call aloud to the females of the place and load them with abuse, a certain number dancing and others standing up, uncovering themselves. Proceeding in this way all along the river course they reach Bubastis, where they celebrate the feast with abundant sacrifice.
Of the mysteries of Isis and Osiris, in which dancing played an important part, the character of the ceremonies is matter of dim conjecture; but from the hints that have come down to us like significant shrugs and whispers from a discreet past, which could say a good deal more if it had a mind to, I hasten to infer that they were no better than they should have been.
Naturally the dances for amusement of others were regulated in movement and gesture to suit the taste of patrons: for the refined, decency and moderation; for the wicked, a soupçon of the other kind of excellence. In the latter case the buffoon, an invariable adjunct, committed a thousand extravagances, and was a dear, delightful, naughty ancient Egyptian buffoon. These dances were performed by both men and women; sometimes together, more frequently in separate parties. The men seem to have confined themselves mostly to exercises requiring strength of leg and arm. The figures on the tombs represent men in lively and vigorous postures, some in attitude preliminary to leaping, others in the air. This feature of agility would be
a novelty in the oriental dances of to-day; the indolent male spectator being satisfied with a slow, voluptuous movement congenial to his disposition. When, on the contrary, the performance of our prehistoric friends was governed and determined by ideas of grace, there were not infrequently from six to eight musical instruments, the harp, guitar, double-pipe, lyre, and tambourine of the period being most popular, and these commonly accompanied by a clapping of hands to mark the time.
As with the Greeks, dancers were had in at dinner to make merry; for although the upper-class Egyptian was forbidden to practice the art, either as an accomplishment or for the satisfaction of his emotional nature, it was not considered indecorous to hire professionals to perform before him and his female and young. The she dancer usually habited herself in a loose, flowing robe, falling to the ankles and bound at the waist, while about the hips was fastened a narrow, ornate girdle. This costume — in point of opacity imperfectly superior to a gentle breeze — is not always discernible in the sculptures; but it is charitably believed that the pellucid garment, being merely painted over the figures, has been ravished away by the hand of Time — the wretch!
One of the dances was a succession of pleasing attitudes, the hands and arms rendering important assistance — the body bending backward and forward and swaying laterally, the figurante sometimes half-kneeling, and in that position gracefully posturing, and again balanced on one foot, the arms and hands waving slowly in time to the music. In another dance, the pirouette and other figures dear to the bald-headed beaux of the modern play-house, were practiced in the familiar way. Four thousand years ago, the senses of the young ancient Egyptian — wild, heady lad! — were kicked into confusion by the dark-skinned belle of the ballet, while senility, with dimmed eyes, rubbed its dry hands in feverish approval at the self-same feat. Dear, dear, but it was a bad world four thousand years ago!
Sometimes they danced in pairs, men with men and women with women, indifferently, the latter arrangement seeming to us preferable by reason of the women’s conspicuously superior grace and almost equal agility; for it is in evidence on the tombs that tumblers and acrobats were commonly of the softer sex. Some of the attitudes were similar to those which drew from Socrates the ungallant remark that women were capable of learning anything which you will that they should know. The figures in this pas de deux appear frequently to have terminated in what children, with their customary coarseness of speech, are pleased to call “wringing the dish-clout” — clasping the hands, throwing the arms above the head and turning rapidly, each as on a pivot, without loosing the hands of the other, and resting again in position.
Sometimes, with no other music than the percussion of hands, a man would execute a pas seul, which it is to be presumed he enjoyed. Again, with a riper and better sense of musical methods, the performer accompanied himself, or, as in this case it usually was, herself, on the double-pipes, the guitar or the tambourine, while the familiar hand-clapping was done by attendants. A step not unlike that of the abominable clog dance of the “variety” stage and “music hall” of the present day consisted in striking the heel of first one foot and then the other, the hands and arms being employed to diminish the monotony of the movement. For amusement and instruction of the vulgar, buffoons in herds of ten or more in fested the streets, hopping and posing to the sound of a drum.
As illustrating the versatility of the dance, its wide capacities of adaptation to human emotional needs, I may mention here the procession of women to the tomb of a friend or relative Punishing the tambourine or dara booka drum, and bearing branches of palm or other symbolic vegetables, these sprightly mourners passed through the streets with songs and dances which, under the circumstances, can hardly have failed eminently to gratify the person so fortunate as to have his memory honored by so delicate and appropriate observance.
A Reef in the Gabardine
The early Jew danced ritually and socially. Some of his dances and the customs connected therewith were of his own devising; others he picked up in Egypt, the latter, no doubt, being more firmly fixed in his memory by the necessity of practicing them — albeit behind the back of Moses — while he had them still fresh in his mind; for he would naturally resort to every human and inhuman device to wile away the dragging decades consumed in tracing the labyrinthine sinuosities of his course in the wilderness. When a man has assurance that he will not be permitted to arrive at the point for which he set out, perceiving that every step forward is a step wasted, he will pretty certainly use his feet to a better purpose than walking. Clearly, at a time when all the chosen people were Wandering Jews they would dance all they knew how. We know that they danced in worship of the Golden Calf, and that previously “Miriam the prophetess, sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.” And ever so many generations before, Laban complained to Jacob that Jacob had stolen away instead of letting him send him off with songs and mirth and music on the tabret and harp, a method of speeding the parting guest which would naturally include dancing, although the same is not of explicit record.
The religious ceremonies of the Jews had not at all times the restraint and delicacy which it is to be wished the Lord had exacted, for we read of King David himself dancing before the Ark in a condition so nearly nude as greatly to scandalize the daughter of Saul. By the way, this incident has been always a stock argument for the extinction and decent interment of the unhappy anti dancer. Conceding the necessity of his extinction, I am yet indisposed to attach much weight to the Davidian precedent, for it does not appear that he was acting under divine command, directly or indirectly imparted, and whenever he followed the hest of his own sweet will David had a notable knack at going wrong. Perhaps the best value of the incident consists in the evidence it supplies that dancing was not forbidden — save possibly by divine injunction — to the higher classes of Jews, for unless we are to suppose the dancing of David to have been the mere clumsy capering of a loutish mood (a theory which our respect for royalty, even when divested of its imposing externals, forbids us to entertain) we are bound to assume previous instruction and practice in the art. We have, moreover, the Roman example of the daughter of Herodias, whose dancing before Herod was so admirably performed that she was suitably rewarded with a testimonial of her step father’s esteem. To these examples many more might be added, showing by cumulative evidence that among the ancient people whose religion was good enough for us to adopt and improve, dancing was a polite and proper accomplishment, although not always decorously executed on seasonable occasion.
Enter a Troupe of Ancients, Dancing
The nearly oldest authentic human records now decipherable are the cuneiform inscriptions from the archives of Assurbanipal, translated by the late George Smith, of the British Museum, and in them we find abundant reference to the dance, but must content ourselves with a single one.
The kings of Arabia who against my agreement,
sinned, whom in the midst of battle alive I had captured
in hand, to make that Bitrichiti Heavy burdens I
caused them to carry and I caused them to take
building its brick work with dancing and
music with joy and shouting from the found
ation to its roof I built
A Mesopotamian king, who had the genius to conceive the dazzling idea of communicating with the readers of this distant generation by taking impressions of carpet tacks on cubes of unbaked clay is surely entitled to a certain veneration, and when he associates dancing with such commendable actions as making porters of his royal captives it is not becoming in us meaner mortals to set up a contrary opinion. Indeed nothing can be more certain than that the art of dancing was not regarded by the ancients generally in the light of a frivolous accomplishment, nor its practice a thing wherewith to shoo away a tedious hour. In their minds it evidently had a certain dignity and elevation, so much so that they associated it with their ideas (tolerably correct ones, on the whole) of art
, harmony, beauty, truth and religion With them, dancing bore a relation to walking and the ordinary movements of the limbs similar to that which poetry bears to prose, and as our own Emerson — himself something of an ancient — defines poetry as the piety of the intellect, so Homer would doubtless have defined dancing as the devotion of the body if he had had the unspeakable advantage of a training in the Emerson school of epigram. Such a view of it is natural to the unsophisticated pagan mind, and to all minds of clean, wholesome, and simple understanding. It is only the intellect that has been subjected to the strain of overwrought religious enthusiasm of the more sombre sort that can discern a lurking devil in the dance, or anything but an exhilarating and altogether delightful outward manifestation of an inner sense of harmony, joy and well being. Under the stress of morbid feeling, or the overstrain of religious excitement, coarsely organized natures see or create something gross and prurient in things intrinsically sweet and pure, and it happens that when the dance has fallen to their shaping and direction, as in religious rites, then it has received its most objectionable development and perversion. But the grossness of dances devised by the secular mind for purposes of æsthetic pleasure is all in the censorious critic, who deserves the same kind of rebuke administered by Dr. Johnson to Boswell, who asked the Doctor if he considered a certain nude statue immodest. “No, sir, but your question is.”
Complete Works of Ambrose Bierce (Delphi Classics) Page 237