Rhythm is the basis not only of labour. The rhythm is necessary to humans throughout life. And not just to a person but to the whole family, all parish and peasantry throughout the village.
LAD (harmony) and pitch, as well as the non-Russian origin of the words "tact" and "tone," belong to the world of music. But the "tact" in modern Russian is used broadly and is a common reason for characterizing attentive, polite behaviour.
Harmony and pitch do not need a discussion. Harmony, both spiritual and physical, individually and together, is a more fulfilling life, the rhythm of life.
Loss of rhythm is a disease, disorder, break, and chaos. Death is all stop, chaos, absurdity, the cessation of a harmonic sound, the disintegration, and the chaotic mix of sounds. A balanced life, as well as musical sound, does not mean uniformity. On the other hand, rhythm frees up time and each individual or ethnic community; it helps personality speak out and organize it, like a melody in music.
The rhythm reinforces creativity in man. It is compulsory, although not the only condition for creativity. The rhythm was one of the most unique accessories of Northern folk life. The most trudging physical work becomes more natural and less tiring if it is rhythmic. No wonder many of the same work processes were accompanied by songs. Recall the proverbial barge haulers, "Hey, push ..." or by poet Nikitin: "Walks the plowman with plow, walks and sings a song. He shoulders all the heavy things dashingly..." So the rowers in the boat, breaking the wind and waves, sang, and the soldiers on the march sang; mowers on the meadow sang. So sang even the shackled convicts.
Rhythm helps you quickly master the secrets of labour, acquire skills, and sometimes, even at the time, free a person from even his physical disability. For example, a woman stutterer, usually unable to bind two words, could sing for hours with a robust, secure, and accessible voice. Rhythmic was not only a full-time daily cycle but the whole week. Seasonal agricultural works, holidays, and fasts made rhythmic the entire year — only long multi-day trips "for hauling" brought down the daily rhythm of peasant life. In the XIX century and the beginning of the last, those trips (to the fair, on duty, station, logging, etc.) were not frequent. Despite the severity and road amenities, they were initially perceived as a forced violation of ordinary life. With the growth of Russia's industry in the rural economy, seasonal work began to develop, and travel became more frequent and burdensome, resulting in a violation of daily and annual rhythms.
A person changes their age features imperceptibly to themselves, consistently, step by step (remember that the word "stepenno" in English with dignity, otherwise not in a hurry, the same root). Infancy, childhood, adolescence, youth, coming of age, maturity, old age, and decrepitude succeeded each other naturally, like change, for example, times of the year. There were no sharp boundaries or mutual hostility between these states; they each had their charm and dignity. If a child behaves like a baby, it has been permitted and tolerated; in youth, they were regarded as unnatural and therefore already ridiculed. What was appropriate for childhood, yet not completely cut off in adolescence, but in youth, would be exposed to mild humiliation and was considered quite obscene at the time of maturation.
For example, infants cannot cut out the whistle from the spring willow twig. A small child has enough for that, neither strength nor skills (not to mention that the senior had never trusted him with a polished blade). As a boy, he does heaps of these most whistles; in his youth, he is already embarrassed to make them, although perhaps he wants it; in his youth, he had enough of other, more complex, and valuable entertainment.
One can only reduce or extend any age-related condition, but jumping over it or throwing it out completely is impossible. Such gradualism implies the novelty and variety of life experiences. After all, nothing in life is possible to repeat, not the baby's first cry or the first dive in a perch whirlpool. Men are not allowed to become a recruit or a suitor twice. If it is given, novelty and charm disappear, as does the magic of any event, even such a sad occasion, like separation from the motherland because he went to the army. A widower who had to marry a second time hesitated to do the wedding. The women didn't appreciate the second marriage.
Public opinion is very condescending to physical or other disabilities and ruthless to a moral disability. So that's why an evil man wanted to be no worse than others (at least not brag that he was terrible), a regular tried to be better, and a good thought that it would not hurt to get better?
A rhythm that accompanied the person throughout his life path explains many of the "peculiarities" of the peasant life. It was believed, for example, it is pretty reasonable, though not so venerable, that the child and the older man from a prosperous household suddenly went begging with the basket around (meaning, in the family, unexpectedly fell a horse or burned down a barn, or rye harvest became soaked). But no one ever imagined such a picture: not a child and not an older man, but the owner of the impoverished family amid harvest time would do the same.
Even not so long ago, it was considered shameful to celebrate on weekdays in the Northern villages. Women and youth were allowed to drink only wort and beer, and the men who got drunk and began to "mischief" would be led out from the premises. Older men and women had the right to snuff tobacco. But it is difficult to say that would be waiting for a teenager or young man who would dare to get the snuffbox.
Everything had its time and its period. Disconnecting in the chain of natural and, therefore, necessary events or rearrangement of their timing could create a fever of man's destiny. So, a very early marriage could lead to a man complex "lost fun" ("fun" back then wasn't meant to make noise, revel and get loose, to have fun intended to be single, free from family and military concerns). This "lost fun" later could have an impact in not the best way; some men began to make up for it while having a family. In the same way, a too protracted bachelor's period would not benefit; it knocked out from the standard life gauge, corrupted, and spoiled people.
The severity of physical work (as, incidentally, and psychological stress) increased in the peasant life quietly, consistently, that hardened man but not strained. So also steadily grew the measure of responsibility to peers, to a brother or sister, before the parents and the whole family, village, community, the state, and, finally, to the "whole white world." This was the basis of education. Because those who deceived their counterparts in children's games could easily deceive their father and mother, and those who deceived their father and mother, after a few repetitions, it costs nothing for them to ignore the opinion of the whole village and all the people. Hence, there lies the direct road to selfishness and schism. The man slowly begins to get angry at all and puts himself in opposition to the whole world. Estrangement justifies anti-social behaviour and even crimes in the eyes of a selfish person or egoistic group.
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