## 3 Results and Discussion  
### Data of Taurage District Survey Respondents and Data of Archival Source  
Thirty respondents were interviewed of whom 27 (6 men and 21 women) agreed to provide data on medicinal plants grown in home gardens. As a source of information on how and what plants to grow in the garden, 48% of respondents indicated their parents and grandparents, and 25% of respondents relied on the experiences of neighbours and other people. Only 12% looked up information in the literature (books, magazines), and 7% used the Internet. A physician and/or a pharmacist as a source of knowledge was indicated by only 8% of respondents. The reason for this could not be the age of the respondents, as the age distribution of respondents was fairly even (Figure 2). Moreover, 63% of respondents had a higher education, 33% secondary, and only 4% had a basic level of education. Consequently, the choice of growing certain species in home gardens and using them for food and homemade medicines was closely linked to verbally transmitted traditions. Data from the archival material showed that the knowledge was collected in 1925-1947. There was a total of 60 presenters of folk medicine knowledge in the work (Table 1). Group I comprised 40 presenters composed of \"folk doctors, herbalists, grandmothers, whispeers who are engaged in treatment\" of which 16 were men and 24 were women; Group II comprised 20 presenters who \"have knowledge of folk medicine, use it for their own purposes but do not engage in treatment\" of which ten were men and ten were women. The results of modern ethnobotanical research in Lithuania, as well as in this study in Taurage District, showed that the majority of presenters were women. The main reason for this is that such knowledge is traditionally passed down through the _women's line_, and it is not common for modern men to be interested in traditional treatment methods [12; 20]. Earlier sources observed a greater focus on tradition. General knowledge was passed down to all members of the family as inheritance, but various incantations and divinations were passed down only to a person of the same sex: from father to son, from mother to daughter. In addition to transmission by inheritance, knowledge was also transmitted through teaching. An herbalist (village doctor, connoisseur) could have had several students and passed on general knowledge to them, but the most important knowledge and incantations would have been passed on to the most trustworthy one. This meant that not only a woman but also a man could become an herbalist (for example, there were two men presenting in this source who were \"only healing\"). The submitting men were peasants with the exception of two monks, one retired priest and one pharmacy garden worker. The women were peasants or housewives. By the nature of their occupations, it was not surprising that 33% of the presenters were illiterate or of poor literacy (Table 2). There was a high probability that the obtained ethnobotanical information was transmitted verbally, without the use of written sources. All herbs reported in Tables S1 and S2 (Supplementary Materials) are designed to alleviate/treat various ailments at home but also have a different purpose such as grown/used for food as seasoning, recreational teas and simply as a decorative element at home. A large part of the species grown earlier (Table S2) and present (Table S1) in home gardens was used without EMA approved medical indications and were based solely on the folk knowledge and experience in medicine. This information can be useful for researchers to create herbal preparations according to their historical background and suitable for today's user needs.