The character of the ancient dance was very different from that of ours, as appears from the conduct of Miriam, who 'took a timbrel in her hand, and all the women went out after her with timbrels and with dances.' Precisely similar is the Oriental dance of the present day, which, accompanied of course with music, is led by the principal person of the company, the rest imitating the steps. The evolutions, as well as the songs, are extemporaneous—not confined to a fixed rule, but varied at the pleasure of the leading dancer; and yet they are generally executed with so much grace, and the time so well kept with the simple notes of the music, that the group of attendants show wonderful address and propriety in following the variations of the leader's feet.
At a very early period dancing was enlisted into the service of religion among the heathen; the dance, enlivened by vocal and instrumental music, was a usual accompaniment in all the processions and festivals of the gods; and, indeed, so indispensable was this species of violent merriment, that no ceremonial was considered duly accomplished—no triumph rightly celebrated, without the aid of dancing. The Hebrews, in common with other nations, had their sacred dances, which were performed on their solemn anniversaries, and other occasions of commemorating some special token of the divine goodness and favor, as means of drawing forth, in the liveliest manner, their expressions of joy and thanksgiving. The performers were usually a band of females, who, in cases of public rejoicing, volunteered their services (; ), and who, in the case of religious observances, composed the regular chorus of the temple (; ), although there are not wanting instances of men also joining in the dance on these seasons of religious festivity. Thus David deemed it no way derogatory to his royal dignity to dance on the auspicious occasion of the ark being brought up to Jerusalem. His conduct was imitated by the later Jews, and the dance incorporated among their favorite usages as an appropriate close of the joyous occasion of the Feast of Tabernacles.
From being exclusively, or at least principally, reserved for occasions of religious worship and festivity, dancing came gradually to be practiced in common life on any remarkable seasons of mirth and rejoicing (; ). In early times, indeed, those who perverted the exercise from a sacred use to purposes of amusement were considered profane and infamous; and hence Job introduces it as a distinguishing feature in the character of the ungodly rich, that they encouraged a taste for dancing in their families (). During the classic ages of Greece and Rome society underwent a complete revolution of sentiment on this subject; insomuch that not only at Rome, but through all the provinces of the empire, it was a favorite pastime, resorted to not only to enliven feasts, but in the celebration of domestic joy (; ). Notwithstanding, however, the strong partiality cherished for this inspiriting amusement, it was considered beneath the dignity of persons of rank and character to practice 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 entertainment, as is done in the East to this day, from the exhibitions of professional dancers.
Amateur dancing in high life was by no means uncommon in the voluptuous times of the later emperors. But in the age of Herod it was exceedingly rare and almost unheard of; and therefore the condescension of Salome, who volunteered, in honor of the anniversary of that monarch's birthday, to exhibit her handsome person as she led the mazy dance in the saloons of Machaerus—for though she was a child at this time, as some suppose, she was still a princess—was felt to be a compliment that merited the highest reward. The folly and rashness of Herod in giving her an unlimited promise, great as they were, have been equaled and even surpassed by the munificence which many other Eastern monarchs have lavished upon favorite dancers.
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 companies (; ).
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John Kitto was an English biblical scholar of Cornish descent.Born in Plymouth, John Kitto was a sickly child, son of a Cornish stonemason. The drunkenness of his father and the poverty of his family meant that much of his childhood was spent in the workhouse. He had no more than three years of erratic and interrupted education. At the age of twelve John Kitto fell on his head from a rooftop, and became totally and permanently deaf. As a young man he suffered further tragedies, disappointments and much loneliness. His height was 4 ft 8 in, and his accident left him with an impaired sense of balance. He found consolation in browsing at bookstalls and reading any books that came his way.
From these hardships he was rescued by friends who became aware of his mental abilities and encouraged him to write topical articles for local newspapers, arranging eventually for him to work as an assistant in a local library. Here he continued to educate himself.
One of his benefactors was the Exeter dentist Anthony Norris Groves, who in 1824 offered him employment as a dental assistant. Living with the Groves family, Kitto was profoundly influenced by the practical Christian faith of his employer. In 1829 he accompanied Groves on his pioneering mission to Baghdad and served as tutor to Groves's two sons. In 1833 Kitto returned to England via Constantinople, accompanied by another member of the Groves mission, Francis William Newman. Shortly afterwards he married, and in due course had several children.
A London publisher asked Kitto to write up his travel journals for a series of articles in the Penny Magazine, a publication read at that time by a million people in Britain, reprinted in America and translated into French, German and Dutch. Other writing projects followed as readers enquired about his experiences in the East amidst people living in circumstances closely resembling those of Bible times.
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