Tradicinių kalendorinių papročių jungtys

LTKalendoriaus poreikis atsirado pirmykštėje bendruomenėje, - tik labai atidžiai stebėdami gamtą, palaipsniui imdami suvokti jos vidinius ritmus, žmonės gebėjo išgyventi atšiauraus klimato juostoje, atsiginti nuo bado ir kitų negandų. Mūsų tautos kultūros ištakos siekia labai gilią praeitį. Sėslūs žemdirbiai baltai per tūkstantmečius itin susigyveno su gimtinės gamta, sukaupė daug žinių apie dangaus šviesulių judėjimo dėsningumus, jų sąsajas su fenologiniais reiškiniais. Kaip visa tai pritaikyti praktiškai, ir nusako tradiciniai papročiai, sujungti į visumą kalendorine sistema. Nedalius tarpusavyje Saulės ir Mėnulio periodus galima vieną su kitu derinti, atsižvelgiant j prioritetus, susijusius su tradicine gyvensena. Kalendorius - labai svarbus etnokultūros požymis. Jame atsispindi krašto klimato ypatybės, žemdirbystės ir kitų gyvybės palaikymo šaltinių pobūdis, socialiniai žmonių ryšiai, taip pat dvasinės kultūros savitumas. [p. 179].

ENThe very deep fanning experience is reflected in our nation’s calendar customs. These include the relicts of the archaic Moon calendar and the latest seasonal agriculture cycles joined by the year of the Christian feasts. Unfortunately, there is no information about the calendar systems of Baltic tribes in the written sources. We do not know how they combined the Sun and Moon prime periods. The hypotheses in this field could be confirmed by the whole material of traditional culture. As no writing existed, for passing the knowledge of natural phenomena and the models of the Universe, they were cyphered with the help of primitive art, folklore and customs. Ancient archetypes have survived up to the present time because of very vital cultural traditions of the settled and farming Baltic ethnos, at the same time presenting an ancient outlook on the world. At prehistoric times the Moon periods could be used to divide the month and the year into separate parts. Three phases divide the siderical month into weeks of nine days. Wild hoofed animals throw up their horns in autumn at wane. This moment could be used as one of the starting points to calculate the year by observing the change of Moon phases. The main feasts of such primitive calendar are the winter solstice, the middle of winter, the spring call, and the summer solstice.The semantic analysis of customs has many difficulties caused by the usage of two calendar styles in the past. In 1586 the Gregorian style was acccepted. When Lithuania was incorporated into Russian Empire, by the end of the 18th century the old calendar system returned again. These historical circumstances resulted in the dissipation of rites in a wide range of dates. But it is clear now that the equinoxes were celebrated partly as the Easter and the Beer feast (St. Matheus). As for the issue of the Lithuanian calendar feasts, it is ambiguous. Expecially it concerns the feasts that lasted two or more days. The first day usually was assigned to visit the church, the next day was filled with the rites of cattle-breeding and agriculture magic. In the Catholic calendar accepted in Lithuania in the 14th century, the main feasts correspond to the phenological events in wild nature and the terms of agriculture. Also, attention must be paid to the fact that cattle-breeding and agriculture feasts are rather strictly separated.