The history of dance can be traced back to the very beginnings of humankind history. Dance is ultimately a social event and signalizes occasions of social interaction: not incidentally, therefore, elements of dance can be observed even in such non-human societies as bee swarms and bird couples. Initially bearing purely informative meaning in the animal world and the primitive society, dance gradually acquired a more complex meaning and became a means of self expression. Developing from symbolic religious activities, the practice of dancing evolved in a social activity and later obtained the status of performing arts. As such, dance is movement, and movement is altogether natural to human body. It is observed that at moments of intense joy, people tend to perform an increased amount of movements in order to relieve the brain of the excessive amount of oxygen (Scott 1). Such behavior is especially noticeable about children, since they do not control themselves as much as adults; in this respect, primitive savages are not much different from children. Those leaping movements of the body are the first prehistoric dance that can be observed both in people and in animals expressing their happiness. But this disarrayed motion does not comply with the comprehensive definition of dance provided by Edward Scott, who interprets dance as “the art and expressing gracefully and intelligibly, by movement and gesture, every emotion and sentiment of which the mind is capable, and every incident possible in human life” (6). Such was the vision of dancing practiced already among the Ancient Greeks, whose art of pantomime dance was compared by Aristotle to poetry, since it could express not only actions but also manners and passions. The art of dancing was connected by Greeks to the idea of harmony and perfection of human body: therefore, dancing ultimately had to be graceful in order to emphasize and not to destroy the natural human beauty (Scott 38). Corresponding to the meaning behind them, religious dances, embodying the spirit of tragedy, were dignified and stately; while their opposites, the wild grotesque dance, were not to be danced in sober mind (Scott 41). Combining the features of those two extremes and concluding the three-partite order of dances was the vivid dance. In any case, both stately and wild Greek dances were inseparably linked with their religious practices and bore their peculiarities from the nature of the deity glorified by dance. Historians state that the Greeks borrowed the art of mimic imitation from the dancing art of the Ancient Egyptians (Scott 21). Together with ritual dances performed at funeral of prominent people and at other religious ceremonies connected with worshipping the astronomic gods, Egyptians took pleasure in entertaining dances, mostly performed by graceful girls in light attire. The character of movements was varied by hired dancers according to the tastes of their employers, and therefore could sink from grotesque to mere buffoonery (Scott 23). From the above it becomes obvious that the antiquity shaped three visions of dance: dance as ritual, as ecstasy, and as entertainment. The Middle Ages witnessed two applications of dance: in church (sacred dance) and in society (secular). Ceremo