THE ART OF DANCING

The Dance of Life by Havelock Ellis is part of the HackerNoon Books Series. You can jump to any chapter in this book here . THE ART OF DANCING II. THE ART OF DANCING I Dancing and building are the two primary and essential arts. The art of dancing stands at the source of all the arts that express themselves first in the human person. The art of building, or architecture, is the beginning of all the arts that lie outside the person; and in the end they unite. Music, acting, poetry proceed in the one mighty stream; sculpture, painting, all the arts of design, in the other. There is no primary art outside these two arts, for their origin is far earlier than man himself; and dancing came first. That is one reason why dancing, however it may at times be scorned by passing fashions, has a profound and eternal attraction even for those one might suppose farthest from its influence. The joyous beat of the feet of children, the cosmic play of philosophers’ thoughts rise and fall according to the same laws of rhythm. If we are indifferent to the art of dancing, we have failed to understand, not merely the supreme manifestation of physical life, but also the supreme symbol of spiritual life. The significance of dancing, in the wide sense, thus lies in the fact that it is simply an intimate concrete appeal of a general rhythm, that general rhythm which marks, not life only, but the universe, if one may still be allowed so to name the sum of the cosmic influences that reach us. We need not, indeed, go so far as the planets or the stars and outline their ethereal dances. We have but to stand on the seashore and watch the waves that beat at our feet, to observe that at nearly regular intervals this seemingly monotonous rhythm is accentuated for several beats, so that the waves are really dancing the measure of a tune. It need surprise us not at all that rhythm, ever tending to be moulded into a tune, should mark all the physical and spiritual manifestations of life. Dancing is the primitive expression alike of religion and of love—of religion from the earliest human times we know of and of love from a period long anterior to the coming of man. The art of dancing, moreover, is intimately entwined with all human tradition of war, of labour, of pleasure, of education, while some of the wisest philosophers and the most ancient civilisations have regarded the dance as the pattern in accordance with which the moral life of men must be woven. To realise, therefore, what dancing means for mankind—the poignancy and the many-sidedness of its appeal—we must survey the whole sweep of human life, both at its highest and at its deepest moments. II “What do you dance?” When a man belonging to one branch of the great Bantu division of mankind met a member of another, said Livingstone, that was the question he asked. What a man danced, that was his tribe, his social customs, his religion; for, as an anthropologist has put it, “a savage does not preach his religion, he dances it.” There are peoples in the world who have no secular dances, only religious dances; and some investigators believe with Gerland that every dance was of religious origin. That view may seem too extreme, even if we admit that some even of our modern dances, like the waltz, may have been originally religious. Even still (as Skene has shown among the Arabs and Swahili of Africa) so various are dances and their functions among some peoples that they cover the larger part of life. Yet we have to remember that for primitive man there is no such thing as religion apart from life, for religion covers everything. Dancing is a magical operation for the attainment of real and important ends of every kind. It was clearly of immense benefit to the individual and to society, by imparting strength and adding organised harmony. It seemed reasonable to suppose that it attained other beneficial ends, that were incalculable, for calling down blessings or warding off misfortunes. We may conclude, with Wundt, that the dance was, in the beginning, the expression of the whole man, for the whole man was religious. Thus, among primitive peoples, religion being so large a part of life, the dance inevitably becomes of supreme religious importance. To dance was at once both to worship and to pray. Just as we still find in our Prayer Books that there are divine services for all the great fundamental acts of life,—for birth, for marriage, for death,—as well as for the cosmic procession of the world as marked by ecclesiastical festivals, and for the great catastrophes of nature, such as droughts, so also it has ever been among primitive peoples. For all the solemn occasions of life, for bridals and for funerals, for seed-time and for harvest, for war and for peace, for all these things there were fitting dances. To-day we find religious people who in church pray for rain or for the restoration of their friends to health. Their forefathers also desired these things, but, instead of praying for them, they danced for them the fitting dance which tradition had handed down, and which the chief or the medicine-man solemnly conducted. The gods themselves danced, as the stars dance in the sky—so at least the Mexicans, and we may be sure many other peoples, have held; and to dance is therefore to imitate the gods, to work with them, perhaps to persuade them to work in the direction of our own desires. “Work for us!” is the song-refrain, expressed or implied, of every religious dance. In the worship of solar deities in various countries, it was customary to dance round the altar, as the stars dance round the sun. Even in Europe the popular belief that the sun dances on Easter Sunday has perhaps scarcely yet died out. To dance is to take part in the cosmic control of the world. Every sacred Dionysian dance is an imitation of the divine dance. All religions, and not merely those of primitive character, have been at the outset, and sometimes throughout, in some measure saltatory. That was recognised even in the ancient world by acute observers, like Lucian, who remarks in his essay on dancing that “you cannot find a single ancient mystery in which there is no dancing; in fact most people say of the devotees of the Mysteries that ‘they dance them out.’” This is so all over the world. It is not more pronounced in early Christianity, and among the ancient Hebrews who danced before the ark, than among the Australian aborigines whose great corroborees are religious dances conducted by the medicine-men with their sacred staves in their hands. Every American Indian tribe seems to have had its own religious dances, varied and elaborate, often with a richness of meaning which the patient study of modern investigators has but slowly revealed. The Shamans in the remote steppes of Northern Siberia have their ecstatic religious dances, and in modern Europe the Turkish dervishes—perhaps of related stock—still dance in their cloisters similar ecstatic dances, combined with song and prayer, as a regular part of devotional service. These religious dances, it may be observed, are sometimes ecstatic, sometimes pantomimic. It is natural that this should be so. By each road it is possible to penetrate towards the divine mystery of the world. The auto-intoxication of rapturous movement brings the devotees, for a while at least, into that self-forgetful union with the not-self which the mystic ever seeks. The ecstatic Hindu dance in honour of the pre-Aryan hill god, afterwards Siva, became in time a great symbol, “the clearest image of the activity of God,” it has been called, “which any art or religion can boast of.” Pantomimic dances, on the other hand, with their effort to heighten natural expression and to imitate natural process, bring the dancers into the divine sphere of creation and enable them to assist vicariously in the energy of the gods. The dance thus becomes the presentation of a divine drama, the vital reënactment of a sacred history, in which the worshipper is enabled to play a real part. In this way ritual arises. It is in this sphere—highly primitive as it is—of pantomimic dancing crystallised in ritual, rather than in the sphere of ecstatic dancing, that we may to-day in civilisation witness the survivals of the dance in religion. The divine services of the American Indian, said Lewis Morgan, took the form of “set dances, each with its own name, songs, steps, and costume.” At this point the early Christian, worshipping the Divine Body, was able to join in spiritual communion with the ancient Egyptian or the later Japanese or the modern American Indian. They are all alike privileged to enter, each in his own way, a sacred mystery, and to participate in the sacrifice of a heavenly Mass. What by some is considered to be the earliest known Christian ritual—the “Hymn of Jesus” assigned to the second century—is nothing but a sacred dance. Eusebius in the third century stated that Philo’s description of the worship of the Therapeuts agreed at all points with Christian custom, and that meant the prominence of dancing, to which indeed Eusebius often refers in connection with Christian worship. It has been supposed by some that the Christian Church was originally a theatre, the choir being the raised stage, even the word “choir,” it is argued, meaning an enclosed space for dancing. It is certain that at the Eucharist the faithful gesticulated with their hands, danced with their feet, flung their bodies about. Chrysostom, who referred to this behaviour round the Holy Table at Antioch, only objected to drunken excesses in connection with it; the custom itself he evidently regarded as traditional and right. While the central function of Christian worship is a sacred drama, a divine pantomime, the associations of Christianity and dancing are by no means confined to the ritual of the Mass and its later more attenuated transformations. The very idea of dancing had a sacred and mystic meaning to the early Christians, who had meditated profoundly on the text, “We have piped unto you and ye have not danced.” Origen prayed that above all things there may be made operative in us the mystery “of the stars dancing in Heaven for the salvation of the Universe.” So that the monks of the Cistercian Order, who in a later age worked for the world more especially by praying for it (“orare est laborare”), were engaged in the same task on earth as the stars in Heaven; dancing and praying are the same thing. St. Basil, who was so enamoured of natural things, described the angels dancing in Heaven, and later the author of the “Dieta Salutis” (said to have been St. Bonaventura), which is supposed to have influenced Dante in assigning so large a place to dancing in the “Paradiso,” described dancing as the occupation of the inmates of Heaven, and Christ as the leader of the dance. Even in more modern times an ancient Cornish carol sang of the life of Jesus as a dance, and represented him as declaring that he died in order that man “may come unto the general dance.” This attitude could not fail to be reflected in practice. Genuine dancing, not merely formalised and unrecognisable dancing, such as the traditionalised Mass, must have been frequently introduced into Christian worship in early times. Until a few centuries ago it remained not uncommon, and it even still persists in remote corners of the Christian world. In English cathedrals dancing went on until the fourteenth century. At Paris, Limoges, and elsewhere in France, the priests danced in the choir at Easter up to the seventeenth century, in Roussillon up to the eighteenth century. Roussillon is a Catalan province with Spanish traditions, and it is in Spain, where dancing is a deeper and more passionate impulse than elsewhere in Europe, that religious dancing took firmest root and flourished longest. In the cathedrals of Seville, Toledo, Valencia, and Jeres there was formerly dancing, though it now only survives at a few special festivals in the first. At Alaro in Mallorca, also at the present day, a dancing company called Els Cosiers, on the festival of St. Roch, the patron saint of the place, dance in the church in fanciful costumes with tambourines, up to the steps of the high altar, immediately after Mass, and then dance out of the church. In another part of the Christian world, in the Abyssinian Church—an offshoot of the Eastern Church—dancing is also said still to form part of the worship. Dancing, we may see throughout the world, has been so essential, so fundamental, a part of all vital and undegenerate religion, that, whenever a new religion appears, a religion of the spirit and not merely an anæmic religion of the intellect, we should still have to ask of it the question of the Bantu: “What do you dance?” III Dancing is not only intimately associated with religion, it has an equally intimate association with love. Here, indeed, the relationship is even more primitive, for it is far older than man. Dancing, said Lucian, is as old as love. Among insects and among birds it may be said that dancing is often an essential part of love. In courtship the male dances, sometimes in rivalry with other males, in order to charm the female; then, after a short or long interval, the female is aroused to share his ardour and join in the dance; the final climax of the dance is the union of the lovers. Among the mammals most nearly related to man, indeed, dancing is but little developed: their energies are more variously diffused, though a close observer of the apes, Dr. Louis Robinson, has pointed out that the “spasmodic jerking of the chimpanzee’s feeble legs,” pounding the partition of his cage, is the crude motion out of which “the heavenly alchemy of evolution has created the divine movements of Pavlova”; but it must be remembered that the anthropoid apes are offshoots only from the stock that produced Man, his cousins and not his ancestors. It is the more primitive love-dance of insects and birds that seems to reappear among human savages in various parts of the world, notably in Africa, and in a conventionalised and symbolised form it is still danced in civilisation to-day. Indeed, it is in this aspect that dancing has so often aroused reprobation, from the days of early Christianity until the present, among those for whom the dance has merely been, in the words of a seventeenth-century writer, a series of “immodest and dissolute movements by which the cupidity of the flesh is aroused.” But in nature and among primitive peoples it has its value precisely on this account. It is a process of courtship and, even more than that, it is a novitiate for love, and a novitiate which was found to be an admirable training for love. Among some peoples, indeed, as the Omahas, the same word meant both to dance and to love. By his beauty, his energy, his skill, the male must win the female, so impressing the image of himself on her imagination that finally her desire is aroused to overcome her reticence. That is the task of the male throughout nature, and in innumerable species besides Man it has been found that the school in which the task may best be learnt is the dancing-school. Those who have not the skill and the strength to learn are left behind, and, as they are probably the least capable members of the race, it may be in this way that a kind of sexual selection has been embodied in unconscious eugenics, and aided the higher development of the race. The moths and the butterflies, the African ostrich and the Sumatran argus pheasant, with their fellows innumerable, have been the precursors of man in the strenuous school of erotic dancing, fitting themselves for selection by the females of their choice as the most splendid progenitors of the future race. From this point of view, it is clear, the dance performed a double function. On the one hand, the tendency to dance, arising under the obscure stress of this impulse, brought out the best possibilities the individual held the promise of; on the other hand, at the moment of courtship, the display of the activities thus acquired developed on the sensory side all the latent possibilities of beauty which at last became conscious in man. That this came about we cannot easily escape concluding. How it came about, how it happens that some of the least intelligent of creatures thus developed a beauty and a grace that are enchanting even to our human eyes, is a miracle, even if not affected by the mystery of sex, which we cannot yet comprehend. When we survey the human world, the erotic dance of the animal world is seen not to have lost, but rather to have gained, influence. It is no longer the males alone who are thus competing for the love of the females. It comes about by a modification in the earlier method of selection that often not only the men dance for the women, but the women for the men, each striving in a storm of rivalry to arouse and attract the desire of the other. In innumerable parts of the world the season of love is a time which the nubile of each sex devote to dancing in each other’s presence, sometimes one sex, sometimes the other, sometimes both, in the frantic effort to display all the force and energy, the skill and endurance, the beauty and grace, which at this moment are yearning within them to be poured into the stream of the race’s life. From this point of view we may better understand the immense ardour with which every part of the wonderful human body has been brought into the play of the dance. The men and women of races spread all over the world have shown a marvellous skill and patience in imparting rhythm and measure to the most unlikely, the most rebellious regions of the body, all wrought by desire into potent and dazzling images. To the vigorous races of Northern Europe in their cold damp climate, dancing comes naturally to be dancing of the legs, so naturally that the English poet, as a matter of course, assumes that the dance of Salome was a “twinkling of the feet.” But on the opposite side of the world, in Japan and notably in Java and Madagascar, dancing may be exclusively dancing of the arms and hands, in some of the South Sea Islands of the hands and fingers alone. Dancing may even be carried on in the seated posture, as occurs at Fiji in a dance connected with the preparation of the sacred drink, ava. In some districts of Southern Tunisia dancing, again, is dancing of the hair, and all night long, till they perhaps fall exhausted, the marriageable girls will move their heads to the rhythm of a song, maintaining their hair in perpetual balance and sway. Elsewhere, notably in Africa, but also sometimes in Polynesia, as well as in the dances that had established themselves in ancient Rome, dancing is dancing of the body, with vibratory or rotatory movements of breasts or flanks. The complete dance along these lines is, however, that in which the play of all the chief muscle-groups of the body is harmoniously interwoven. When both sexes take part in such an exercise, developed into an idealised yet passionate pantomime of love, we have the complete erotic dance. In the beautiful ancient civilisation of the Pacific, it is probable that this ideal was sometimes reached, and at Tahiti, in 1772, an old voyager crudely and summarily described the native dance as “an endless variety of posturings and wagglings of the body, hands, feet, eyes, lips, and tongue, in which they keep splendid time to the measure.” In Spain the dance of this kind has sometimes attained its noblest and most harmoniously beautiful expression. From the narratives of travellers, it would appear that it was especially in the eighteenth century that among all classes in Spain dancing of this kind was popular. The Church tacitly encouraged it, an Aragonese Canon told Baretti in 1770, in spite of its occasional indecorum, as a useful safety-valve for the emotions. It was not less seductive to the foreign spectator than to the people themselves. The grave traveller Peyron, towards the end of the century, growing eloquent over the languorous and flexible movements of the dance, the bewitching attitude, the voluptuous curves of the arms, declares that, when one sees a beautiful Spanish woman dance, one is inclined to fling all philosophy to the winds. And even that highly respectable Anglican clergyman, the Reverend Joseph Townsend, was constrained to state that he could “almost persuade myself” that if the fandango were suddenly played in church the gravest worshippers would start up to join in that “lascivious pantomime.” There we have the rock against which the primitive dance of sexual selection suffers shipwreck as civilisation advances. And that prejudice of civilisation becomes so ingrained that it is brought to bear even on the primitive dance. The pygmies of Africa are described by Sir H. H. Johnston as a very decorous and highly moral people, but their dances, he adds, are not so. Yet these dances, though to the eyes of Johnston, blinded by European civilisation, “grossly indecent,” he honestly, and inconsistently, adds, are “danced reverently.” IV From the vital function of dancing in love, and its sacred function in religion, to dancing as an art, a profession, an amusement, may seem, at the first glance, a sudden leap. In reality the transition is gradual, and it began to be made at a very early period in diverse parts of the globe. All the matters that enter into courtship tend to fall under the sway of art; their æsthetic pleasure is a secondary reflection of their primary vital joy. Dancing could not fail to be first in manifesting this tendency. But even religious dancing swiftly exhibited the same transformation; dancing, like priesthood, became a profession, and dancers, like priests, formed a caste. This, for instance, took place in old Hawaii. The hula dance was a religious dance; it required a special education and an arduous training; moreover, it involved the observance of important taboos and the exercise of sacred rites; by the very fact of its high specialisation it came to be carried out by paid performers, a professional caste. In India, again, the Devadasis, or sacred dancing girls, are at once both religious and professional dancers. They are married to gods, they are taught dancing by the Brahmins, they figure in religious ceremonies, and their dances represent the life of the god they are married to as well as the emotions of love they experience for him. Yet, at the same time, they also give professional performances in the houses of rich private persons who pay for them. It thus comes about that to the foreigner the Devadasis scarcely seem very unlike the Ramedjenis, the dancers of the street, who are of very different origin, and mimic in their performances the play of merely human passions. The Portuguese conquerors of India called both kinds of dancers indiscriminately Balheideras (or dancers) which we have corrupted in Bayaderes. In our modern world professional dancing as an art has become altogether divorced from religion, and even, in any biological sense, from love; it is scarcely even possible, so far as Western civilisation is concerned, to trace back the tradition to either source. If we survey the development of dancing as an art in Europe, it seems to me that we have to recognise two streams of tradition which have sometimes merged, but yet remain in their ideals and their tendencies essentially distinct. I would call these traditions the Classical, which is much the more ancient and fundamental, and may be said to be of Egyptian origin, and the Romantic, which is of Italian origin, chiefly known to us as the ballet. The first is, in its pure form, solo dancing—though it may be danced in couples and many together—and is based on the rhythmic beauty and expressiveness of the simple human personality when its energy is concentrated in measured yet passionate movement. The second is concerted dancing, mimetic and picturesque, wherein the individual is subordinated to the wider and variegated rhythm of the group. It may be easy to devise another classification, but this is simple and instructive enough for our purpose. There can scarcely be a doubt that Egypt has been for many thousands of years, as indeed it still remains, a great dancing centre, the most influential dancing-school the world has ever seen, radiating its influence to south and east and north. We may perhaps even agree with the historian of the dance who terms it “the mother-country of all civilised dancing.” We are not entirely dependent on the ancient wall-pictures of Egypt for our knowledge of Egyptian skill in the art. Sacred mysteries, it is known, were danced in the temples, and queens and princesses took part in the orchestras that accompanied them. It is significant that the musical instruments still peculiarly associated with the dance were originated or developed in Egypt; the guitar is an Egyptian instrument and its name was a hieroglyph already used when the Pyramids were being built; the cymbal, the tambourine, triangles, castanets, in one form or another, were all familiar to the ancient Egyptians, and with the Egyptian art of dancing they must have spread all round the shores of the Mediterranean, the great focus of our civilisation, at a very early date. Even beyond the Mediterranean, at Cadiz, dancing that was essentially Egyptian in character was established, and Cadiz became the dancing-school of Spain. The Nile and Cadiz were thus the two great centres of ancient dancing, and Martial mentions them both together, for each supplied its dancers to Rome. This dancing, alike whether Egyptian or Gaditanian, was the expression of the individual dancer’s body and art; the garments played but a small part in it, they were frequently transparent, and sometimes discarded altogether. It was, and it remains, simple, personal, passionate dancing, classic, therefore, in the same sense as, on the side of literature, the poetry of Catullus is classic. Ancient Greek dancing was essentially classic dancing, as here understood. On the Greek vases, as reproduced in Emmanuel’s attractive book on Greek dancing and elsewhere, we find the same play of the arms, the same sideward turn, the same extreme backward extension of the body, which had long before been represented in Egyptian monuments. Many supposedly modern movements in dancing were certainly already common both to Egyptian and Greek dancing, as well as the clapping of hands to keep time which is still an accompaniment of Spanish dancing. It seems clear, however, that, on this general classic and Mediterranean basis, Greek dancing had a development so refined and so special—though in technical elaboration of steps, it seems likely, inferior to modern dancing—that it exercised no influence outside Greece. Dancing became, indeed, the most characteristic and the most generally cultivated of Greek arts. Pindar, in a splendid Oxyrhynchine fragment, described Hellas, in what seemed to him supreme praise, as “the land of lovely dancing,” and Athenæus pointed out that he calls Apollo the Dancer. It may well be that the Greek drama arose out of dance and song, and that the dance throughout was an essential and plastic element in it. Even if we reject the statement of Aristotle that tragedy arose out of the Dionysian dithyramb, the alternative suppositions (such as Ridgeway’s theory of dancing round the tombs of the dead) equally involve the same elements. It has often been pointed out that poetry in Greece demanded a practical knowledge of all that could be included under “dancing.” Æschylus is said to have developed the technique of dancing and Sophocles danced in his own dramas. In these developments, no doubt, Greek dancing tended to overpass the fundamental limits of classic dancing and foreshadowed the ballet. The real germ of the ballet, however, is to be found in Rome, where the pantomime with its concerted and picturesque method of expressive action was developed, and Italy is the home of Romantic dancing. The same impulse which produced the pantomime produced, more than a thousand years later in the same Italian region, the modern ballet. In both cases, one is inclined to think, we may trace the influence of the same Etruscan and Tuscan race which so long has had its seat there, a race with a genius for expressive, dramatic, picturesque art. We see it on the walls of Etruscan tombs and again in pictures of Botticelli and his fellow Tuscans. The modern ballet, it is generally believed, had its origin in the spectacular pageants at the marriage of Galeazzo Visconti, Duke of Milan, in 1489. The fashion for such performances spread to the other Italian courts, including Florence, and Catherine de’ Medici, when she became Queen of France, brought the Italian ballet to Paris. Here it speedily became fashionable. Kings and queens were its admirers and even took part in it; great statesmen were its patrons. Before long, and especially in the great age of Louis XIV, it became an established institution, still an adjunct of opera but with a vital life and growth of its own, maintained by distinguished musicians, artists, and dancers. Romantic dancing, to a much greater extent than what I have called Classic dancing, which depends so largely on simple personal qualities, tends to be vitalised by transplantation and the absorption of new influences, provided that the essential basis of technique and tradition is preserved in the new development. Lulli in the seventeenth century brought women into the ballet; Camargo discarded the complicated costumes and shortened the skirt, so rendering possible not only her own lively and vigorous method, but all the freedom and airy grace of later dancing. It was Noverre who by his ideas worked out at Stuttgart, and soon brought to Paris by Gaetan Vestris, made the ballet a new and complete art form; this Swiss-French genius not only elaborated plot revealed by gesture and dance alone, but, just as another and greater Swiss-French genius about the same time brought sentiment and emotion into the novel, he brought it into the ballet. In the French ballet of the eighteenth century a very high degree of perfection seems thus to have been reached, while in Italy, where the ballet had originated, it decayed, and Milan, which had been its source, became the nursery of a tradition of devitalised technique carried to the finest point of delicate perfection. The influence of the French school was maintained as a living force into the nineteenth century,—when it was renovated afresh by the new spirit of the age and Taglioni became the most ethereal embodiment of the spirit of the Romantic movement in a form that was genuinely classic,—overspreading the world by the genius of a few individual dancers. When they had gone, the ballet slowly and steadily declined. As it declined as an art, so also it declined in credit and in popularity; it became scarcely respectable even to admire dancing. Thirty or forty years ago, those of us who still appreciated dancing as an art—and how few they were!—had to seek for it painfully and sometimes in strange surroundings. A recent historian of dancing, in a book published so lately as 1906, declared that “the ballet is now a thing of the past, and, with the modern change of ideas, a thing that is never likely to be resuscitated.” That historian never mentioned Russian ballet, yet his book was scarcely published before the Russian ballet arrived to scatter ridicule over his rash prophecy by raising the ballet to a pitch of perfection it can rarely have surpassed, as an expressive, emotional, even passionate form of living art. The Russian ballet was an offshoot from the French ballet and illustrates once more the vivifying effect of transplantation on the art of Romantic dancing. The Empress Anna introduced it in 1735 and appointed a French ballet-master and a Neapolitan composer to carry it on; it reached a high degree of technical perfection during the following hundred years, on the traditional lines, and the principal dancers were all imported from Italy. It was not until recent years that this firm discipline and these ancient traditions were vitalised into an art form of exquisite and vivid beauty by the influence of the soil in which they had slowly taken root. This contact, when at last it was effected, mainly by the genius of Fokine and the enterprise of Diaghilev, involved a kind of revolution, for its outcome, while genuine ballet, has yet all the effect of delicious novelty. The tradition by itself was in Russia an exotic without real life, and had nothing to give to the world; on the other hand, a Russian ballet apart from that tradition, if we can conceive such a thing, would have been formless, extravagant, bizarre, not subdued to any fine æsthetic ends. What we see here, in the Russian ballet as we know it to-day, is a splendid and arduous technical tradition, brought at last—by the combined skill of designers, composers, and dancers—into real fusion with an environment from which during more than a century it had been held apart; Russian genius for music, Russian feeling for rhythm, Russian skill in the use of bright colour, and, not least, the Russian orgiastic temperament, the Russian spirit of tender poetic melancholy, and the general Slav passion for folk-dancing, shown in other branches of the race also, Polish, Bohemian, Bulgarian, and Servian. At almost the same time what I have termed Classic dancing was independently revived in America by Isadora Duncan, bringing back what seemed to be the free naturalism of the Greek dance, and Ruth St. Denis, seeking to discover and revitalise the secrets of the old Indian and Egyptian traditions. Whenever now we find any restored art of theatrical dancing, as in the Swedish ballet, it has been inspired more or less, by an eclectic blending of these two revived forms, the Romantic from Russia, the Classic from America. The result has been that our age sees one of the most splendid movements in the whole history of the ballet. V Dancing as an art, we may be sure, cannot die out, but will always be undergoing a rebirth. Not merely as an art, but also as a social custom, it perpetually emerges afresh from the soul of the people. Less than a century ago the polka thus arose, extemporised by the Bohemian servant girl Anna Slezakova out of her own head for the joy of her own heart, and only rendered a permanent form, apt for world-wide popularity, by the accident that it was observed and noted down by an artist. Dancing has for ever been in existence as a spontaneous custom, a social discipline. Thus it is, finally, that dancing meets us, not only as love, as religion, as art, but also as morals. All human work, under natural conditions, is a kind of dance. In a large and learned book, supported by an immense amount of evidence, Karl Bücher has argued that work differs from the dance, not in kind, but only in degree, since they are both essentially rhythmic. There is a good reason why work should be rhythmic, for all great combined efforts, the efforts by which alone great constructions such as those of megalithic days could be carried out, must be harmonised. It has even been argued that this necessity is the source of human speech, and we have the so-called Yo-heave-ho theory of languages. In the memory of those who have ever lived on a sailing ship—that loveliest of human creations now disappearing from the world—there will always linger the echo of the chanties which sailors sang as they hoisted the topsail yard or wound the capstan or worked the pumps. That is the type of primitive combined work, and it is indeed difficult to see how such work can be effectively accomplished without such a device for regulating the rhythmic energy of the muscles. The dance rhythm of work has thus acted socialisingly in a parallel line with the dance rhythms of the arts, and indeed in part as their inspirer. The Greeks, it has been too fancifully suggested, by insight or by intuition understood this when they fabled that Orpheus, whom they regarded as the earliest poet, was specially concerned with moving stones and trees. Bücher has pointed out that even poetic metre may be conceived as arising out of work; metre is the rhythmic stamping of feet, as in the technique of verse it is still metaphorically called; iambics and trochees, spondees and anapæsts and dactyls, may still be heard among blacksmiths smiting the anvil or navvies wielding their hammers in the streets. In so far as they arose out of work, music and singing and dancing are naturally a single art. A poet must always write to a tune, said Swinburne. Herein the ancient ballad of Europe is a significant type. It is, as the name indicates, a dance as much as a song, performed by a singer who sang the story and a chorus who danced and shouted the apparently meaningless refrain; it is absolutely the chanty of the sailors and is equally apt for the purposes of concerted work. Yet our most complicated musical forms are evolved from similar dances. The symphony is but a development of a dance suite, in the first place folk-dances, such as Bach and Handel composed. Indeed a dance still lingers always at the heart of music and even the heart of the composer. Mozart, who was himself an accomplished dancer, used often to say, so his wife stated, that it was dancing, not music, that he really cared for. Wagner believed that Beethoven’s Seventh Symphony—to some of us the most fascinating of them and the most purely musical—was an apotheosis of the dance, and, even if that belief throws no light on the intention of Beethoven, it is at least a revelation of Wagner’s own feeling for the dance. It is, however, the dance itself, apart from the work and apart from the other arts, which, in the opinion of many to-day, has had a decisive influence in socialising, that is to say in moralising, the human species. Work showed the necessity of harmonious rhythmic coöperation, but the dance developed that rhythmic coöperation and imparted a beneficent impetus to all human activities. It was Grosse, in his “Beginnings of Art,” who first clearly set forth the high social significance of the dance in the creation of human civilisation. The participants in a dance, as all observers of savages have noted, exhibit a wonderful unison; they are, as it were, fused into a single being stirred by a single impulse. Social unification is thus accomplished. Apart from war, this is the chief factor making for social solidarity in primitive life; it was indeed the best training for war. It has been a twofold influence; on the one hand, it aided unity of action and method in evolution: on the other, it had the invaluable function—for man is naturally a timid animal—of imparting courage; the universal drum, as Louis Robinson remarks, has been an immense influence in human affairs. Even among the Romans, with their highly developed military system, dancing and war were definitely allied; the Salii constituted a college of sacred military dancers; the dancing season was March, the war-god’s month and the beginning of the war season, and all through that month there were dances in triple measure before the temples and round the altars, with songs so ancient that not even the priests could understand them. We may trace a similar influence of dancing in all the coöperative arts of life. All our most advanced civilisation, Grosse insisted, is based on dancing. It is the dance that socialised man. Thus, in the large sense, dancing has possessed peculiar value as a method of national education. As civilisation grew self-conscious, this was realised. “One may judge of a king,” according to ancient Chinese maxim, “by the state of dancing during his reign.” So also among the Greeks; it has been said that dancing and music lay at the foundation of the whole political and military as well as religious organisation of the Dorian states. In the narrow sense, in individual education, the great importance of dancing came to be realised, even at an early stage of human development, and still more in the ancient civilisations. “A good education,” Plato declared in the “Laws,” the final work of his old age, “consists in knowing how to sing and dance well.” And in our own day one of the keenest and most enlightened of educationists has lamented the decay of dancing; the revival of dancing, Stanley Hall declares, is imperatively needed to give poise to the nerves, schooling to the emotions, strength to the will, and to harmonise the feelings and the intellect with the body which supports them. It can scarcely be said that these functions of dancing are yet generally realised and embodied afresh in education. For, if it is true that dancing engendered morality, it is also true that in the end, by the irony of fate, morality, grown insolent, sought to crush its own parent, and for a time succeeded only too well. Four centuries ago dancing was attacked by that spirit, in England called Puritanism, which was then spread over the greater part of Europe, just as active in Bohemia as in England, and which has, indeed, been described as a general onset of developing Urbanism against the old Ruralism. It made no distinction between good and bad, nor paused to consider what would come when dancing went. So it was that, as Remy de Gourmont remarks, the drinking-shop conquered the dance, and alcohol replaced the violin. But when we look at the function of dancing in life from a higher and wider standpoint, this episode in its history ceases to occupy so large a place. The conquest over dancing has never proved in the end a matter for rejoicing, even to morality, while an art which has been so intimately mixed with all the finest and deepest springs of life has always asserted itself afresh. For dancing is the loftiest, the most moving, the most beautiful of the arts, because it is no mere translation or abstraction from life; it is life itself. It is the only art, as Rahel Varnhagen said, of which we ourselves are the stuff. Even if we are not ourselves dancers, but merely the spectators of the dance, we are still—according to that Lippsian doctrine of Einfühlung or “empathy” by Groos termed “the play of inner imitation”—which here, at all events, we may accept as true—feeling ourselves in the dancer who is manifesting and expressing the latent impulses of our own being. It thus comes about that, beyond its manifold practical significance, dancing has always been felt to possess also a symbolic significance. Marcus Aurelius was accustomed to regard the art of life as like the dancer’s art, though that Imperial Stoic could not resist adding that in some respects it was more like the wrestler’s art. “I doubt not yet to make a figure in the great Dance of Life that shall amuse the spectators in the sky,” said, long after, Blake, in the same strenuous spirit. In our own time, Nietzsche, from first to last, showed himself possessed by the conception of the art of life as a dance, in which the dancer achieves the rhythmic freedom and harmony of his soul beneath the shadow of a hundred Damoclean swords. He said the same thing of his style, for to him the style and the man were one: “My style,” he wrote to his intimate friend Rohde, “is a dance.” “Every day I count wasted,” he said again, “in which there has been no dancing.” The dance lies at the beginning of art, and we find it also at the end. The first creators of civilisation were making the dance, and the philosopher of a later age, hovering over the dark abyss of insanity, with bleeding feet and muscles strained to the breaking point, still seems to himself to be weaving the maze of the dance. About HackerNoon Book Series: We bring you the most important technical, scientific, and insightful public domain books. This book is part of the public domain. Havelock Ellis (2019). The Dance of Life. Urbana, Illinois: Project Gutenberg. Retrieved October 2022 https://www.gutenberg.org/cache/epub/59214/pg59214-images.html This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org , located at https://www.gutenberg.org/policy/license.html.