"the first and simplest of all languages."* Hence, at a very early period of society, dancing became a part of the religious ceremonies of the primitive nations of the earth, and a natural mode of manifesting gratitude to the gods. Among the nations of Greece dancing was common, not only at the festival solemnities, but even at the funeral processions. The latter were naturally and, indeed, rationally regarded as occasions of public rejoicing by the survivors; who, like modern believers in the soul's immortality, considered that their friends had gone into immediate felicity, and the company of the gods. Hence the funerals of the heroes of Greece were celebrated with paans, or songs of triumph and dances. That the practice of dancing was not considered any derogation from earthly greatness among the early nations of Greece, may be inferred from the fact of their believing that dancing was in use even among the gods. Homer represents Apollo as playing upon his harp and dancing. Hence, says Bishop Potter, "Athenæus concludes "that, in those ages, they accounted dancing a thing be"coming persons of honour and wisdom." And although the more inflexible character and sterner virtues of the Romans led them to estimate meanly this and similar accomplishments, yet among the Greeks it was far otherwise; and Epaminondas, who is reported by Cornelius Nepos to have excelled in "the art of dancing, of playing upon "the harp and flute, with other liberal sciences," is admitted even by Cicero to have been " the chief of all the Greeks." A striking illustration of the religious dances of the heathens is to be found in the instance of the worshippers of the golden calf dancing before the object of their idolatry; the dance forming, upon this occasion, in common with the burnt offerings and peace offerings, the religious, solemnity of the day. Some passages in the Psalms indicate the adoption of the practice of dancing by, * The Abbé Raynal. This writer, in describing the war dances of the Iroquois Indians, observes-"There is something so regular, rapid and terrible in these dances, that an European, when first he sees them, cannot help shuddering. He imagines that the ground will in a moment be covered with blood, and scattered limbs; and that none of the dancers or spectators will survive. It is somewhat remarkable that, in the first ages of the world, and among savage nations, dancing should be an imitative art; and that it should have lost that characteristic in civilized countries, where it seems to be reduced to a set of uniform steps without meaning."—History of the East and West Indies, vol. v. p. 124. + Potter's Antiquities of Greece. or its existence among, the people of God, as an appropriate medium, expressive of devotional sentiment and religious joy. "Praise ye the Lord. Let them praise his name in the dance. Let them sing praises unto him with the timbrel and harp.” (149 Psalm.) "Praise ye the Lord. Praise him with the sound of the trumpet. Praise him with the timbrel and the dance. Praise him with stringed instruments and organs. (150 Psalm.) At the feast of tabernacles, also, although one of the most solemn festivals of the Jews, religious sentiment and joy would seem to have been expressed by singing and dancing, the people carrying branches of the myrtle or palm tree around the altar of burnt offerings, and joining in certain appropriate songs; and that to these dancing was added, we collect from a passage in Deutronomy, which, when correctly translated, is exactly to our point. Thou "shalt observe the feast of tabernacles seven days after that "thou has gathered in thy corn and thy wine: and thou shalt rejoice in thy DANCE,* thou and thy son, and thy daughter, "and thy man servant, and thy maid servant, the levite, the stranger, and the fatherless, and the widow that are within thy gates." (Deut. xvi. 13—14.) 66 Upon the occasion, then, which it has been the object of this Article to examine and explain, we behold Israel's newly-appointed king giving praise to that God who had raised him from a shepherd's life, to the highest pitch of earthly greatness. Free from the intoxication too generally attendant on power newly acquired-careless of the dignity of office, and the distinctions of rank, when God's glory alone should occupy the mind-the prince unites with the peasant in the sincerity of their common devotion, and the * Improperly rendered feast in the English Bible. †The classical reader may call to mind that Plutarch has suggested that the Hebrews kept this feast in honour of Bacchus. The learning of Plutarch in the heathen mysteries is undoubted, these having been a favourite branch of his studies; he must not, however, be accepted as an authority upon Jewish antiquities. May not the coincidence in the time, occasion, and manner of celebrating this festival, and that in honour of Bacchus, have suggested the comparison to the mind of the heathen historian; the Jewish and the heathen festival both failing after the vintage, and both being celebrated, as it should seem, by processions, with green branches, singing, and dancing. fulness of their common joy. Of simple habits, he casts aside the trappings of royalty, and joins with his people to praise their Maker in the dance. Of accomplished manners, excelling in the sister arts of music and poetry, he tunes to higher themes that harp whose inspiring tones had dissipated the melancholy of Saul; he raises the devotion of the assembled worshippers by that immortal song which inspires us even at these distant times, and by which the flame of religious exaltation is still kindled on the altar of the holy mind! Happily for our purpose the Hebrew chroniclers have preserved that divine composition which, upon this memorable occasion, was given by David to Asaph, the chief of the musicians, and his company. With some extracts from this song we shall conclude our remarks; and when the reader has considered them, let him say, whether the dictation of such sentiments can be supposed compatible with co-existing impurity of thought, and public indecency of action : "Give thanks unto the Lord, call upon his name, make known his deeds among the people. Sing unto him, sing psalms unto him, talk ye of all his wondrous works. Glory ye in his holy name: let the heart of them rejoice that seek the Lord. Sing unto the Lord all the earth; shew forth from day to day his salvation. Declare his glory among the heathen, his marvellous works among all nations. For great is the Lord and greatly to be praised: he is also to be feared above all gods. For all the gods of the people are idols: but the Lord made the heavens. Glory and honour are in his presence; strength and gladness are in his place. Give unto the Lord ye kindreds of the people, give unto the Lord glory and strength. Give unto the Lord the glory due unto his name, bring an offering, and come before him: worship the Lord in the beauty of holiness. Fear before him all the earth: the world also shall be stable that it be not moved. Let the heavens be glad, and let the earth rejoice, and let men say among the nations-the Lord reigneth. Let the sea roar and the fulness thereof; let the fields rejoice and all that is therein. Then shall the trees of the wood sing out at the presence of the Lord, because he cometh to judge the earth. O give thanks unto the Lord for he is good, for his mercy endureth for ever!" (1 Chron. chap. xvi.) If opportunity should occur, we may perhaps apply ourselves to the explanation of some other difficulties which exist in the history, and the refutation of some other ob jections which have been urged against the character of, David; being well convinced that, upon a critical and unprejudiced examination of the life of David, he will appear well to have justified the description of being "a man "after God's own heart:" that is, as the original imports, after God's own choice-a man chosen of God, on account of his suitability of character, to be king of Israel. THE YEAR. (Continued from Vol. ii. p. 162.) Of him no more. The APOSTATE'S fate stands forth To shew the devious path-the downward course— To other thoughts and purer themes I turn— To meditate on life, and death, and man. For his ungracious presence, until near, He comes between them and their hopes-their all; He wakes them from their dreaming; cuts them off From the false promise of their futile joys. Death to the best has sorrows. Who can rise From the full table of luxuriant life, Leaving the fellowship of kindred-friends- From the rich feast this fertile earth affords The Christian only-he who learns the truth May die (though keen the struggle)-peaceful die; May pass the gulph and say-" It leads to life!" The bitter pang, of parting, and yet smile, Equal proceed from him who governs all; The din and bustle of the world to pause For meditation. From the crowd awhile To step aside and look on Nature; hold Some converse with that parent in whose arms, Our earliest, happiest hours were cheerful passed: Frequent amid the city's haunts forgot. -Twas evening—and the peaceful waters slept Upon the valley's bosom; the high hills, On either side, their awful forms upreared, Like hostile hosts gigantic; the bright sun Sank on the horizon in the midst-then seemed To pause e'er he descended; burnished gold Was his bright chariot, and the purple clouds, Festooned with rays of fiery glory, formed A rich pavilion round. His parting beams |