Glede dana u tjednu ne postoje pisani niti bilo koji izvori o tomu ali analognim pristupom sa drugim bliskim jezicima koji su se slično razvijali smatra se da su dani nosili ime po broju. Prvi, drugi, treći..
Smatra se da su i današnji nazivi dana u tjednu kristijanizirani nastavak te tradicije.

7 dana u tjednu je židovski izum. Ne mislim da su ga imali Indoeuropljani.

Odakle ti to? Koliko ja znam oni su samo preuzeli sedmodnevni tjedan od drugih naroda. Još su stari Sumerani imali taj koncept. Perzijanci su također imali taj koncept pa ga prenijeli u Grčku. Onda je Aleksandar Makedonski nametnuo taj koncept na svim osvojenim teritorijima.

It is probable that the Hebrew seven-day week is based on the Babylonian tradition, although going through certain adaptations.[contradictory] George Aaron Barton speculated that the seven-day creation account of Genesis is connected to the Babylonian creation epic, Enûma Eliš, which is recorded on seven tablets.

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Historians use information from medieval written sources to restore the Old Slavic calendar. Firstly, these are Bulgarian and Old Russian chronicle texts, which mention the names of months and count years and time periods, starting with the pre-Christian history of the Slavs. Secondly, it is hagiographic literature. A special group consists of texts containing calendar calculations. These include the Easter tables and the"Doctrine of Numbers" by Kirik Novgorodets.

The most important source is the so-called folk calendar of the adopt,recorded in the folklore texts of the new time. It is believed to have preserved the most important elements of the annual calendar cycle of the ancient Slavs and the internal connections between them. When working with this calendar, one should take into account the layering of later Christian ideas, the discrepancy between the Julian calendar and the astronomical calendar, and the change of calendars: Julian to Gregorian. An important place is occupied by the study of folk names of the months.

The third group of sources is archaeological finds. There is a method of statistical analysis of calendar symbolism on ceramics and ornaments of pre-written archaeological cultures. Its essence lies in the identification of calendar numbers reflected in jewelry (for example, the numbers 21, 13, 12, 9, 7, 4 and 3 are calendar), calculating the frequency of their use in the area of culture and comparing with similar statistics of neighboring synchronous cultures, as well as cultures of earlier and later periods. For the Slavs such studies were not conducted. The complexity is also caused by disputes about which archaeological cultures can be considered Slavic. Another problem is the lack of calendar symbols on the ceramics of the Slavs. The richest material for the reconstruction of the calendar of the ancient Slavs is given by the ceramics of the Chernyakhov culture,the Slavic affiliation of which, at the same time, is recognized by not the majority of archaeologists. Some researchers tried to attract for the reconstruction of the calendar numerical values reflected in the design of the Old Slavic temples (the number 8, which is more geographical than calendar).

The fourth group of information about the calendar of the Slavs arises when using the comparative method. Analogies with other calendar systems are used in the restoration, but this method does not give reliable data, due to the lack of synchronous written sources and affirmative archaeological data on the early history of the Slavs.

General principles of calculation of time by the ancient Slavs
The calendar of the Slavs was originally lunar, or the remnants of the lunar calendar were preserved for a long time. This is obvious from the very name "month", and from the numerous memories of the lunar count of time in folk life. However, the realities of the agricultural life of the Slavs, like other European peoples, encouraged them to pay more attention to the sun. The main holidays of the annual cycle since ancient times, since the pre-Slavic era, were tied to the daylight - so that the calendar of the Slavs inevitably became lunisolar[1].

B. A. Rybakov,studying the calendar signs on the Chernyakhovsky vessel from the village of Romashka (IV century) by comparison with the national calendar, came to the conclusion that the Slavs counted time by day, combining this account in small periods (week, two weeks, 40 days, month (or "moon"), etc.), taking into account thus the ordinal position of the day relative to other days and the ratio of the entire annual cycle with astronomical and natural phenomena. Such phenomena, according to some researchers, were the days of the solar equinox and solstice - the Slavic holidays of Maslenitsa, Kupala and Kolyada.

On the Romashkinsky calendar, according to Rybakov, the period of agricultural work from the end of May to August is indicated, the holidays of "Kupala" (night from June 23 to 24)and Perun (July 12 and 20),as well as"mermaids"and the harvest period are marked.

Days are marked with squares with a cross inside - a symbol of light, that is, the count was conducted by "days" ("inii days summer read"), while in ancient Russian sources it is also indicated that the ancestors of the Slavs before they learned about the 12 months of the Julian calendar, counted time on the moon ("ovia on the moon read"), that is, months.

With this counting of time, the easiest was to count the days and years from any event, while a variety of local calendar systems and eraswere formed, which were not common Slavic and existed for a short amount of time - until the next significant event.

The calendar symbolism, which has a numerical expression, the ancient Slavs include the numbers 12, 6, 4 and 3 associated with the sun,the numbers 13, 7, 5 and 4 associated with the moon,as well as the number 9, which has a lunisolar explanation. In folklore there are such time and numerical values as 30 years and 3 years, "three nine" (27) and "threety" (30), 40 days and "forty magpies" (1600), etc.

Rybakov's conclusions are not shared by some researchers, for example, L. S. Klein. Klein criticizes Rybakov for the strain of conclusions and ignoring the multi-ethnic nature of the Chernyakhov culture, so that if the signs on the pots can be considered as calendar symbols, it is only as Germanic or Scythian-Sarmatian[2].

Ja imam dojam da su Slaveni živjeli u rijetko naseljenim selima, gdje je bilo dovoljno zemlje za svakoga, samo si trebao raskrčiti, tako da me isto zanima jesu li imali ikakav usmeni katastar, ili bi jednostavno svatko sijao na slobodnoj zemlji, kako ga spadne, oko kuće itd. a vlasništvo nad usjevima je jednostavno određeno putem pravila "tko je zasijao, njegovo je". I tvoje je također "oko kuće".

Je li postojao čvrst pojam vlasništva nad zemljom ? Za puni i čvrsti sistem podjele zemlje na čestice ipak treba centralna vlast koja garantira da to negdje zapisano stoji (inače dolazi do sukoba oko međe) i koja arbitira, nužan je sud, geometrija, pravni sistem.
U Africi toga recimo totalno nije bilo, jer uopće nisu ni imali poljoprivredu niti su išta sadili. Pod Afriku naravno ne mislim na nadsaharsku Afriku i Egipat, koji je bio poljoprivredni powerhouse, imao naravno razvijen sustav podjele zemljišnih čestica (pogotovo geodetsko mjerenje svake nove sezone nakon što Nil poplavom obriše granice posjeda), oni su i izmislili geometriju radi toga.

4 godišnja doba su zanimlljiva kod nas.

Na primer čitajući staroslovenske spise(ja sam čitao naravno srpske uglavnom) nigde se ne pominje "proleće" , dok se leto pominje samo u smislu godine dana nikad kao godišnje doba(toplo,vruće,..), jesen se pominje samo u smislu žetve , dok je jedino reč zima označavala hladnoću tj.godišnje doba , ali i ona je uglavnom pominjana u smislu praznika.
Dakle klasična 4 godišnja doba za koja znamo danas su po meni novina.

Znači dobro si primjetio, ljeto i zima dođu nešto kao dan i noć.

Proljeće i jesen su više kao zora i suton- sporedni, daleko kraći, i sekundarni rezultat finije podjele.

Podjela na 4 jednaka doba je najobičnija simplifikacija, nazor simetrija, i pokušaj da se astronomija nasilu ugura u poljoprivredu, vegetaciju i klimu. Ta podjela pogotovo nema nikakvog smisla ako si npr. u Brazilu.

Pretpostavlja li se išta o mjerama za duljinu, težinu itd.

Mjere za dužinu su 100% imali, pa taman i da je samo ruka, korak, lakat ili debljina prsta.

Mjeru za težinu već manje vjerojatno. Za to moraš imati centralnu vlast koja određuje etalon, također moraš imati vagu odnosno klackalicu na kojoj uspoređuješ masu utega i predmeta koji se mjeri, a to dolazi tek razvijenom trgovinom, a za trgovinu u pravom smislu trebaju gradovi.

Možda je 1 jaje bila slavenska jedinica za masu.

Masa je sigurno išla odoka, "pošteno" , odatle i dolazi slavenski mentalitet nepreciznosti.

Za masu mislim da su imali ali ne tako što su imali vage pa merili nego na osnovu posuda ili neke vreće , koje su naravno imale neki svoj standard.
Porez u srednjem veku se plaćao "kablom(kabao) žita" ili kasnije kablom soli.
E sad koliko je taj kabao mogu kila da primi , mislim da niko ne zna.

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Ovo je kabao iz naših vremena , e sad kako je izgledao staroslovenski i koja mu je bila zapremina niko ne zna , ali se zna da je imao "2 uva" verovatno od drveta jer je sve bilo rezano iz jednog komada.