民間月曆是先民經驗法則的智慧結晶以及對時間意識的體認。俄國民間月曆就內容而言，是以諺語、氣候徵兆、禁忌囑咐等簡短文字，記錄歲時民俗、農耕時節、勞動技術以及大自然的變化，就其結構及形式而言，乃接受自教會正統月曆的時間單位（年、月、日、節日、紀念日），主要的命名原則，則以一位基督教聖人的名字作為時令之名稱，例如：在教會月曆上5月18日紀念「偉大殉教者伊琳娜」，而民間月曆則把這天叫作「插苗姑娘伊琳娜」，這天開始是婦女為高麗菜栽苗的日子。原本人名「伊琳娜」與所指物的關係逐漸疏離，而得到了來自月曆的新語義—5月18日，隨著時間累積，「伊琳娜」在民間逐漸被淡忘其與聖人的關係，也不記得其篤信基督的事蹟或苦行修道的背景，而與這個春天日子的物候現象、民間神話傳說、禁忌儀式等等有了更直接的聯想。本文欲從俄國月曆的發展史開始談起，再來探討東正教教會月曆的特點，接著研究俄羅斯人的歲時觀與節日觀，並深入探討民間月曆的結構與月曆單位的命名法則。其中將從民俗學及專名學中的人名學（Anthroponomy）的角度，探究基督教聖人的名字在從教會月曆轉換到民間月曆時，為因應人民生活需求所做的各種變化，作為鑽研民間月曆課題的切入點。

A folk calendar is the crystallized wisdom of former people’s empirical standards, as well as a conscious understanding of time. With regard to the content of Russian folk calendars, they record seasonal folk customs, agricultural events, labor technologies, and changes in nature through short writings like proverbs, climate signs, and exhortations on taboos. As for their structure and form, they accept the time units of the orthodox calendars of the church (year, month, day, holiday, commemorative day). The primary naming principle is to take a Christian saint’s name to be the designation for a season. For instance, in the calendar of the Church, May 18 commemorates St. Irene, the Great Martyr of Thessaloniki. However, in the folk calendar, this day is known as “Irene, the Girl who Transplants Cabbage Seedlings;” it became a day when women planted cabbage seedlings. The relationship between the original name Irene and its indications gradually drifted apart, and attained its new semantic association with the date May 18. As time went by, the connection between to the name Irene and a saint gradually faded from memory amongst people, who didn’t remember the past deeds of this devout Christian or her history of ascetic practice. Rather, people have a direct association with the natural phenomena of this spring day, folk myths and folklore, taboo rituals, etc. In this paper, I wish to begin the discussion from the historical development of the Russian calendar, then explore the characteristics of the Eastern Orthodox Christian Church’s calendar. Following, I study Russians’ views of seasons and holidays and explore in depth the structure of folk calendars and the principles of naming calendrical units. From the perspec tives of folklore studies and anthroponomy, I investigate how the names of Christian saints transformed from the church calendar to the folk calendar. These various kinds of changes, which occurred as a reaction to the demands of people’s lives, serve as a point of entry to scrutinize the subject of the folk calendar.