PROFESSIONAL INSTITUTIONS. 371 



spirit. In the nature of things it implies that overplus of energy 

 which goes along with elated feeling, and does not serve to ex- 

 press the awe, the submission, the penitence, which form large 

 parts of religious worship in advanced times. 



Naturally then dancing, though it did not in the middle ages 

 wholly disappear from religious worship, practically fell into dis- 

 use. One part only of the original observance survived the pro- 

 cession. Alike in the triumphal reception of a returning conqueror 

 and in the celebration of a god's achievements, the saltatory ac- 

 tions were the joyous accompaniments in a moving stream of peo- 

 ple. But while the saltatory actions have ceased the moving 

 stream has continued. Moreover there have survived, even down 

 to our own day, its two original forms. We have religious pro- 

 cessions, now along the aisles of cathedrals and now through the 

 streets; and besides other secular processions more or less tri- 

 umphal, we have those in which either the ruler or the represent- 

 ative of the ruler is escorted into the city he is approaching by 

 troops of officials and by the populace: the going out to meet the 

 judges, who are the king's deputies, shows us that the old form 

 minus the dance is still extant. 



A further fact is to be noted. While dancing has become 

 secularized it has in part assumed a professional character. 

 Though, even in the earliest stages, it had other forms and pur- 

 poses than those above described (as shown in the mimetic rep- 

 resentations of success in the chase, and in primitive amatory 

 dances), and though from these, secular dancing has been in part 

 derived ; yet if we bear in mind the transition from the dancing 

 in triumphal processions before the king, to dancing before him 

 as a court-observance by trained dancers, and from that to danc- 

 ing on the stage, we may infer that even the forms of secular 

 dancing now familiar are not without a trace of that origin we 

 have been following out. 



Returning from this parenthesis and passing from the evidence 

 furnished by ancient civilizations to that furnished by the pagan 

 and semi- civilized peoples of Europe, we may first note the state- 

 ment of Strabo concerning the Celts. 



There "are generally three divisions of men especially reverenced, the 

 Bards, the Vates, and the Druids. The Bards composed and chaDted 

 hymns; the Vates occupied themselves with the sacrifices and the study of 

 nature ; while the Druids joined to the study of nature that of moral phi- 

 losophy." 



And the assertion is that these bards recited the exploits of their 

 chiefs to the accompaniment of the harp. The survival of pagan 

 observances into Christian times probably gave origin to the class 



