CHAPTER I
THE ANCIENT AND MODERN ATTITUDE TOWARDS THE DANCE
IN latter, if not in former times, Dancing has commonly been regarded as the little sister of the Arts.
Gracious, wayward, beguiling, it has been indulged as the amusement of a trifling hour. It has ranked high among the amenities of life, but low in the hierarchy of the sincere ministers of beauty. The liberal arts have looked askance at its intrusion into their company. Dignity, seriousness of intention, fitness to express grave emotion, power to touch the heights and depths of the spirit have been denied to it. It has suffered the disdain which is the habitual attitude of grown men towards whatever appears to them to savour of the capricious and the childish. Charm, of course, has been granted it—the butterfly charm of triviality.
It has been discussed earnestly only to be condemned. Little mercy has the moralist ever shown to the art of the dance, but he has at least done it this much justice—he has taken it seriously. To the puritan of all times all the arts have been more or less suspect, but with regard to dancing he has never had any doubts at all. He has damned it with bell, book and candle. Indeed the logic of his own argument has left him no alternative. For dancing is the life of the senses burning with its most flamelike intensity. The appeal of all the arts is by their very nature sensuous, but in none is this appeal so direct and compelling as in the dance.
Happily the warping and misconceived morality of former generations is a thing of the past. The old opposition of sense to spirit is discredited as a false antithesis. It has been displaced by the more handsome creed that “all good things are ours, nor soul helps flesh more, now, than flesh helps soul.” Beauty is a refiner’s fire, and the beauty that enters in through the doorway of the senses cannot soil but only cleanse the spirit.
Nowadays the dance has less to fear from the hostility of the moralist than from the indifference of the artist. And perhaps the difficulty of restoring it to its ancient and rightful rank becomes thereby greater. It is easier to convince an angry opponent than the man who smiles indulgently at everything you have to say and then drops quietly off to sleep.
It is a true if unfortunate fact that the majority of people, at all events so far as the Anglo-Saxon race is concerned, not only do not appreciate the full beauty and meaning of dancing but show little or no desire ever to understand it. When they do not despise it as puerile, or actively resent it as immoral, they merely tolerate its performance as constituting the inevitable dull portion of a pantomime or the superfluous item in a music-hall programme. That dancing should ever have entered deeply into the religious and artistic life of nations is utterly inconceivable to them. To become proficient in the art for the sake of money or even for the love of admiration does not seem to them altogether unreasonable; but to dance as the world danced long ago, for the love of God—well, that falls into the portion of unintelligible ideas. Dancing has altogether ceased to play, indeed it never has played, a rôle of any importance in their lives. It means nothing more than paying occasionally to see the performance of some seven nights’ wonder at a prominent music-hall, or, more usually, gyrating languidly on a beeswaxed floor to waltz time or bounding along kangaroo-like to the swinging melody of a popular two-step.
It is not the purpose of this book to present even an outline of the history of dancing, but in pleading for the “high seriousness” of the Dance as art it is desirable to consider for a moment the place which it once held in the ancient world—for this place, if I read the signs of the times aright, it is about to hold again.