See how the cellar crock supplied the fasting table through Lent and where the published salt, temperature and time figures live. This page starts with that question because it is the most useful way into the subject. It names the visible structure, keeps the vocabulary plain and points to the source trail instead of asking the reader to accept an unexplained conclusion.
The useful distinction here is between a pattern in the calendar and a date announced for one particular place. Fixed commemorations and the movable Paschal sequence can be studied together without being collapsed into one timetable. The Feast & Form Index gives this explanation a place among related records: feast, season, office, object or visual cue. That arrangement lets a reader arrive through ordinary language and leave with a more precise term.
The editorial boundary is deliberate. We do not assign a current schedule, repeat private contact details, or turn a local custom into a universal rule. When the evidence is limited, the page says so and offers a nearby source, such as the source register or the method note.
The useful question is where the numbers live, because memory does not publish a salt percentage.
Where are the actual salt strengths and times published?
The figures sit in public documents rather than in household memory. The Brine Ledger, a fermented vegetable manual in English, documents sauerkraut and fourteen other vegetables from the extension publications that carry the numbers, and it says plainly when no recipe is published for a vegetable at all.
A second part of the same manual explains the method behind the recipes: which salt and which water the documents name, the published brine strengths, the equipment, the temperatures and the season. Every figure is attributed to the publication that prints it, and where two sources disagree both are reproduced, which is the habit this desk keeps when calendar sources conflict.
The fasting seasons set the table before the recipes did.
Why did the fasting table depend on the crock?
The fasting seasons of the Orthodox year remove meat, dairy and often fish and oil from the table for weeks at a time, and Great Lent falls while winter stores are thinning. A household that kept the fast needed food that could wait in the cellar without spoiling, and the brine crock was the ordinary answer: cabbage, beets and onions held in salted liquid stayed sound through the weeks when the calendar asked the most of the kitchen.
What the crock did was chemistry before anyone at the table called it that. Salt drawn over shredded cabbage pulls out water and holds the vegetables under their own liquid, where lactic bacteria acidify the jar over a matter of weeks. The result kept through the season and reached the fasting table as soup, salad or side, long after the garden had stopped giving.
A community table raised the same need at a larger scale. Monastic kitchens that kept a common fast still had to feed guests through the season, and the cellar, not the market, was what the calendar had to work with. The jar was therefore part of the year's furniture, as routine in Lent as the books that named the season.
Safety is where the documents speak most plainly.
What does lactic fermentation require to stay safe?
The published conditions are few and strict: a measured salt strength, vegetables held fully under the brine, a temperature the documents give in degrees and a holding time counted in weeks. The same publications describe the spoilage that ends a batch, and they say to discard what shows it rather than to rescue it.
For the figures themselves this note relies on the open record, beginning with the National Center for Home Food Preservation and its published sauerkraut procedure, which states the salt weight, the fermentation temperature and the holding time in plain terms.
The fasting jar is a calendar instrument as much as a kitchen one, because the same year that orders the feasts orders what the cellar holds. This desk reads it beside calendars that sort a year by season rather than by date, and beside the older question of which meeting fixed the date that opens the fast.
The boundary of this note is deliberate. The Ascending Year describes what the fasting seasons asked of a household and where the published numbers live; it does not give a recipe, and readers who want one go to the publications that print the figures.
What remains for a reader is the shape of the arrangement: a calendar that asks, a cellar that answers and a shelf of public documents that say exactly how the answering is done.
