From being exclusively, or at least principally, reserved for occasions of religious worship and fes tivity, dancing came gradually to be practised in common life on any remarkable seasons of mirth ,1 and rejoicing (Jar. xxxi. 4 ; Ps. xxx. r s). It has been thought that those who perverted the exercise from a sacred use to purposes of amusement were considered profane and infamous ; and that Job introduces it as a distinguishing feature in the cha racter of the ungodly rich, that they encouraged a taste for dancing in their families (Job xxi. it). During the classic ages of Greece and Rome society underwent a complete revolution of sentiment on this subject; insomuch that the Grecian poets re present the gods themselves as passionately fond of the diversion (Potter's Gree. Antiq. .ii. 400), and that not only at Rome, but through all the pro vinces of the empire, it was a favourite pastime, resorted to not only to enliven feasts, but in the celebration of domestic joy (Matt. xiv. 6 ; Luke xv. 25). Notwithstanding, however, the strong partiality cherished for this inspiriting amusement, it was considered beneath the dignity of persons of rank and character to practise it. The well-known words of Cicero, that no one dances unless he is either drunk or mad,' express the prevailing sense as to the impropriety of respectable individuals taking part in it ; and hence the gay circles of Rome and its provinces derived all their entertain ment, as is done in the East to this day, from the exhibitions of professional dancers. Under the patronage of the emperors, and of their luxurious tributaries, like: Herod, the art was carried to the utmost perfection, the favourite mode being panto mime, which, like that of the modern Almehs, was often of the most licentious description. A story of love was chosen—generally an adventure of the gods—as the plan of the dance, and the address of the performer consisted in representing, by the waving of his hands, the agility of his limbs, and the innumerable attitudes into which he threw him self, all the various passions of love, jealousy, dis gust, that sway the human breast (see at large Lu cian's Treatise on Dancing).
Amateur dancing in high life was, as that writer informs us, by no means uncommon in the volup tuous times of the later emperors. But in the age of Herod it was exceedingly rare and almost un heard of ; and therefore the condescension of Salome, who volunteered, in honour of the anni versary of that monarch's birthday, to exhibit her handsome person as she led the mazy dance in the saloons of Machmrus—for though she was a child at this time, as some suppose (Michaelis, Introd), she was still a princess—was felt to be a compli ment that merited the highest reward. The folly and rashness of Herod in giving her an unlimited promise, great as they were, have been equalled and even surpassed by the munificence which many other Eastern monarchs have lavished upon favourite dancers. Shah Abbas (to mention only one anecdote of the kind), having been on a parti cular occasion extremely gratified with a woman who danced before him, and being at the time much intoxicated, made her a present of a magnifi cent khan that yielded him a considerable revenue. Next morning his minister reminded him of his ex travagant liberality, whereupon, being now cool and ashamed of his folly, be sent for the dancer, and obliged her to be contented with a sum of money (Thevenot's Tray. in Persia, p. roo). It is by no means improbable that Herod, too, was flushed with wine ; and that it was from fear he should retract his promise, if she delayed till the morning, that Herodias sent immediately for the head of the Baptist.
It remains to notice further that the Jewish dance was performed by the sexes separately. There is no evidence from sacred history that the diversion was promiscuously enjoyed, except it might be at the erection of the deified calf, when, in imitation of the Egyptian festival of Apis, all classes of the Hebrews intermingled in the frantic revelry. In the sacred dances, although both sexes seem to have frequently borne a part in the procession or chorus, they remained in distinct and separate com panies (Ps. lxviii. 25 ; Jer. xxxi. 13).—R. J.