I do not have a Russian persona nor did I come to the Society with a deep interest in Russian history. This dictionary began in 1993 as a short booklet of 1000 entries and underwent numerous layout revisions and additions over the following year before reaching its current form.
The first section of this dictionary is devoted to the grammar of Russian name construction, covering patronymics, locatives, descriptives, titles, and other issues for building a Russian name. The second section is an entirely new (and experimental) feature: a list of basic name roots (all period) and their meanings, with examples of usage provided. The fourth section of this dictionary is a list of medieval Russian towns intended to provide documentation for locative bynames.
Atlas istorii geograficheskikh otkrytii i issledovanii [Historical Atlas of Geographical Discoveries and Surveys]. As most of the books used here focus on Russian names only, a book of Russian saints was a necessary tool for finding baptismal names. A comprehensive collection of legal and diplomatic documents that cover most of the later period of Novgorod and Pskov's rule over the Russians.
The map insert from this book provided a detailed list of towns and cities from the 9th to 13th century. Eve Levin's unpublished research notes from Russian and Bulgarian archives form an attempt to create a complete calendar of the Russian saints that were worshiped in period.
While this atlas covers the post-13th century period, it is far from complete and not consistent in spelling. This set of books provides reprintings of all the major Russian primary documents from the 9-16th centuries, collected by the USSR Academy of Sciences (and its Russian predecessors). Available in an English translation as "Towns of Ancient Russia," this book documents the evolution of many towns in Russia, providing the earliest known references or founding dates for many of them. The use of Moroshkin's dictionary of non-Russian roots for Russian names requires the use of heavy cross-referencing. Pat Vars (f):Volodimerna [from Volodimer] (Effim'ia Volodimerna, daughter of Great Prince Vladimir). This entry tells us that Vladimir is a masculine given name meaning "to rule the land." The primary entry is documented to 1053 on page 87 of N.
The need for rigid standardization has proved particularly pressing as this work contains material gathered from sources spanning a millenia -- from the Russian Manuscript works dating back to the tenth century (written in Old Church Slavonic) to modern scholarly accounts by Russian and Soviet authors. My system is the following: All names given in Latin letters are reproduced as presented in the original but are cross-referenced to the closest approximation of their (modern) Russian equivalent. Because the Russian alphabet is not Latin-based, the transcription of characters into Latin script is a particularly touchy but important issue. While Tumanova used both the Revised English and the Library of Congress systems, and Unbegaun used the International Phonetic system, I have transcribed consistently all names using the system of the Library of Congress only.
Avr = Polnoe sobranie russkikh letopisei, Vol XVI: Letopisnyi sbornik, imenuemyi letopis'iu Avraamki, 1st edition. Kaz = Polnoe sobranie russkikh letopisei, Vol XIX: Istoriia o kazanskom tsarstve (Kazanskii letopisets), 1st edition. Khr = Polnoe sobranie russkikh letopisei, Vol XXII (Pt 2): Khronograf zapadno-russkoi redaktsii. Nik = Polnoe sobranie russkikh letopisei, Vols IX-XIV: Patriarshaia ili Nikonovskaia letopis', 2nd edition.
Nov = Polnoe sobranie russkikh letopisei, Vol IV: Novgorodskaia chetvertaia letopis', 1st edition. Ste = Polnoe sobranie russkikh letopisei, Vol XXI: Kniga stepannaia tsarskogo rodosloviia, 1st edition. Oa aaoi?aModern sources of generally accessible information (Wikipedia) contain propaganda that Russian writing is adopted. In general, this is the accepted opinion of academic institutes [3] and orthodox specialists [10] about Russian writing.
Greek teachers brought their writing and knowledge to Rus’ from Byzantium, they themselves adopted all of it from the Jews, and the Jews – from the Phoenicians.
However, letters are not potatoes, and they cannot be adopted casually, as when quenching the physical needs of the body. How could the Jews, having personally received the revelation of God from Moses, adopt letters to write about that most important event, singular in the history of humanity, from pagans – the Phoenicians and Babylonian Aramaeans, worshipers of Vaal? However, the suitability of Phoenician letters (called Daats) for writing of the holiest of holies does not raise any doubts among the modern theologians from the Jerusalem Museum of Books.
In the culture of modern Israel, it is a commonly accepted fact that the Jews adopted their old as well as new graphic system from other peoples who are no longer in existence. In this manner, the authorship of Christian cultural achievements written in the aforementioned sacred books belongs to people of a more ancient era than the biblical one described in the Scriptures.
To establish the possible primary source of graphemes suitable for the writing of sacred texts, we are left to search for a source of religious views as authoritative for theologians of any religion, modern as well as ancient, who needed a system of symbols suitable for writing their intrinsic truths.
There is nothing wrong with these names, however, they do not constitute anything spiritual in their summation. To constrict the field of search, we turn to a heavenly phenomenon that in modern times is not easily accessible for observation.
The reason why the center of the earth cannot be seen in modern times from the earth is considered to be thick clouds of cosmic dust, which absorb the light of the Central Sun of our galaxy.
Currently, the distant spiral galaxy I83 is considered that the most similar to our own galaxy of the Milky Way.

It is not difficult to discern that the most noticeable structural characteristics of the galaxy I83, a circular central form with four arciform branches emanating outwards, repeats in the elements of the neck decoration pictured above, discovered by archeologists in one of the burial mounds of the Trypillian culture in the south of Russia.
In this manner, it turns out that the given decoration, as other numerous representations of the swastika on the daily utensils of our ancestors [5] constitutes a stylized representation of the central zone of the galaxy in the form in which people of a past era may have seen it in the firmament with the naked eye. Insofar as our ancestors saw the central luminary of the galaxy in the sky with their own eyes, and that only this circumstance can explain the representations of the swastikas that are ubiquitous on the territory of Russia, they had food for thought and contemplation, as a result of which various philosophical theories and various names for this luminary appeared in respect to the degree of erudition and creativity of the observer.
The author names this shining center of the galaxy, from which everything originated, by the name Ra, insofar as he considers that first of all, our ancestors named it thus in a far off time, comprehending its main role in the creation of the galaxy. Secondly, there is no basis to attribute the name Ra to the Sun with reference to ancient Egyptian legends.
Mithra rushes on its chariot before the rising Sun, the first to reach the mountain summit of Haar [1].
The interpretation of Egyptian history and the classification of Egyptian gods according to institutions lies fully on the conscious of European scholars, beginning from Napoleon. As a result of the disappearance of Ra from the field of view of the earthly observer, many ideological disruptions and catastrophes took place, and today disappointed scholars assert that not its creator is found in the center of the galaxy, but its downfall in the name of a black hole. The goal of the present work is to demonstrate the overall prevalence in modern objective culture of the ancient concept that the source (creator) of our earthly world constitutes the shining Ra, the central luminary of the galaxy.
There exists the opinion that initially individual letters and sounds did not signify anything, and only sets of three letters acquired some sense and became the initial ancient root words. It is possible to state with confidence that any ancient inventor, first drawing the letter I, did so consciously, insofar as he represented the symbol of the celestial luminary, namely, that very Ra. In this manner, any handwritten letter of the Russian alphabet, on the strength of its external resemblance to particular elements of the heavenly model, is not without reason, contrary to the widespread modern view, and carries some information to the reader. It is necessary to take into consideration that any alphabet is created, changes and develops not by itself, but under the direction of an educated caste of priests.
In this manner, modern written symbols and the particularities of word formation within the framework of any alphabet, not only the Russian one, are not exclusively the result of self-development by objective principles. More likely the roots of three letters had already appeared in the course of study of the divine trinity, which with time became uncontestable, unconditional entity. In this manner, it is possible to assert that the first writings of the man who thought up the first letters were related to his god and how he understood that god, and they served as an object of worship in that they imitated letter forms that were the visible representations of the heavenly God. Emulative worship among various tribes and peoples of the world is described in great detail by Frezer [11]. Insofar as Russia cursive letters, like, incidentally Greek and Latin ones, imitate the visible characteristics of the structure of the galactic center, a conclusion can be made that the authors of these letters well understood who is principal in this world and whom they should worship.
The spiritual elite of the Russian people in untold antiquity perceived that the source of the material world is the shining center of the galaxy, and they reflected that knowledge in each stroke of our native letters. For clarification of the initial semantic content of each letter of the Russian alphabet, we turn to the Orthodox Scriptures.
As is known, the prayer Our Father, which the apostles obtained directly from Christ, contains a request to the creator: Hallowed be thy name. The symbols of the Vincha culture are presented in the table according to [2], along with Phoenician letters (taken from the Wikipedia site of the same name) and Russian letters. Even a quick comparison of the columns with the symbols of the Vincha civilization and the Russian Cyrillic letters indicates that there was no necessity for Slavs to adopt letters from the Phoenicians or any other ancient peoples. It is interesting that for the record on paper of our “simple” interjection “I” in such phrases as, for example, I Lord, there exists a special letter in Church Slavonic, the ceremonial Omega. For the classically educated reader, it is necessary to take into consideration the following circumstances. Insofar as these proposed conditions for observation of Ra and the subsequent creation of letters does not lend itself to modern control, it is logical to concede the following condition. In addition to the letters of the Old Church Slavonic alphabet, there exist symbols that substitute for these letters. The form of the titlos resembles eyes represented on the military insignia from the era of Peter the Great.
Eve Levin for giving me a copy of her research notes that made it possible to replace many of the inaccurate entries for Russian saints with a more trusted list of medieval Russian saints.
Slavianskii imenoslov ili sobranie slavianskikh lichnykh imen [The Slavonic Name Book, or a Collection of Slavonic Personal Names]. This book is broken into three sections: masculine names, feminine names (only four pages!) and patronymics -- all arranged alphabetically. If a need arises for the appropriation of graphic symbols, then it is to quench a spiritual need. This means that the adoption of a basic complex of religious ideas by practitioners of modern Judaism from other peoples, possibly closely related to them, and for the preservation of which suitable letters were demanded. The graphemes used for writing sacred Jewish texts called Aramaic in the Large Soviet Encyclopedia, naturally have a name in Hebrew, ktrav ashuri, which translates as Assyrian script.
This requirement implies a non-random selection of graphemes by the theologians of antiquity who felt a requirement to write about their spiritual enlightenment.
The first theologian naturally wrote the first book about God, and could not think in base, mundane comparisons or use images close to the everyday circumstances of a goatherd to record his innermost knowledge.
Accordingly, some time ago inhabitants of Earth observed the center of the galaxy with their own eyes and inevitably represented what they had seen on everyday objects, decorations and other attributes of culture, including in the form of written symbols.
The sun does not constitute an object of worship in modern cults of the Aryan community, and consequently, this also could not have occurred in real history. His most important “spiritual” achievement before humanity was the systematic desecration of ancient relics, beginning with the shoots in the Sphinx and ending with the desecration and destruction of the Kremlin churches.

In this manner, any writing symbol by itself already carries a symbolic sense, even if it be unknown to us so far. When the biblical god speaks about himself, saying he is Alpha and Omega, then this is already a modern, evolved text, in which we do not perceive the sense of each separate letter.
Contemplating this, an ancient scribe thought about the heavenly god – the Creator and his splendor. It was specifically the priest’s son and no other who was considered an outcast if he was illiterate. To a significant degree, written symbols constitute the result of the fully subjective and lengthy intellectual work of spiritual teachers, who did nothing simply, without meaning, let alone create letters, which have always been considered sacred. In this formulation of the question of the origin of human cults, it becomes clear that the cults of “mother deer” [9] and “mother bear” [7] and such zoomorphic images of the heavenly mother that are well-known in ethnography constitute simplified variants of worship for the common people. People saw the image of Ra in the firmament, and knew that his name expressed the visible structural characteristics of the luminary.
There are very many, even taking into account the fact that many one-letter names known to us today are not acknowledge as names or now relate to other phenomena or objects. Moreover, the Russian letters have a direct analogy among Vincha letters, and they also, as opposed to the mundane meaning of Phoenician letters, have the meaning of the heavenly names known to Indo-Europeans to this time. Therefore, doubts among the earthly observer as to who was most important in the sky could not arise. Vernadskiy wrote, the spectrum of cosmic radiation that directs life encompasses around forty octaves, if we accept that one octave constitutes the visible part of the solar spectrum [4].
Human perception of such a complicated object as the galactic center is dependent on a multitude of additional conditions, which are not always obvious and can be considered. The general picture of the origin of the aggregate sum of Cyrillic letters, as a result of numerous attempts to imitate the structure of the heavenly luminary, can be explained by means of a direct comparison of cursive letter forms and representations of our similar neighboring galaxy. It is possible that it was the heavenly body, represented by Altdorfer in his picture, which served as the primary source for the titlo symbols and the image of eyes in the clouds. Slovar' drevne-russkikh lichnykh sobstvennykh imen [Dictionary of Ancient Russian Personal Names].
In this manner, there is a closed circle of primary sources for what now exists as the alphabet, originating from Semitic peoples.
Graphic symbols are necessary in and of themselves, but rather they serve as a means to transfer ideas, moreover religious ones, and are used first and foremost for the writing of sacred books containing these religious ideas and teachings. In this case, we are concerned with the ideas written in the quadratic Aramaic script, i.e. This circumstance undoubtedly establishes the fact that the graphemes of Modern Hebrew were adopted, and it also means that the main religious ideas written with these graphemes not only belong to thinkers of another era, but also full well could have been significantly altered without the knowledge of the authors.
Moreover, graphemes should correspond to the level of sanctity of the text and they themselves should have been unquestionably authoritative for their initial readers. The thickness of the dust clouds is not uniform everywhere and there are localized patches of daylight, for example Baade’s Window, through which it is very probably that our ancestors could have observed the radiance of the Central Sun with their own eyes, without relying the use of modern technology of x-ray and other radiation spectrums invisible to the human. In addition to these symbolic events, the revolutionary soldiers of France did not forget to attack their own Parisian cathedrals as well. We remark that the array of symbols of the Russian cursive and Greek “sacred” alphabets can be seen directly in the representation of the galaxy I83.
Whereupon he knew precisely that his god and creator was the cosmic luminary, shining on the earthly firmament from the constellation Sagittarius, once named Swastika. The prince and the boyar, according to Kotoshikhin [6], placed a seal upon letters, while the letter clerks placed their hand, i.e. When the luminary Ra ceased to be visible, people waited for it for some time and prayed for the return of its visibility.
It is needless to say that the lines of the ceremonial Omega coincide wonderfully with the structural characteristics of the center of the Universe. Furthermore, myths and legends of the peoples of the world distinctly and unambiguously position the god of the Sun together with the ruler of the corresponding Pantheon, but not in his place.
The representation of the galaxy I83 presented in the beginning of this work was obtained by means of layering a multitude of photographs one upon the other, each of which fixed the radiation of a particular frequency. Details of the process itself of conceptualizing letters that resemble the heavenly luminary can be found in any European language, insofar as all languages of the Indo-European family originated from one, and for the writing of this one letters were taken from a heavenly prototype. In this manner, the opinions of the contemporaries of Napoleon in regards to religious views of the ancient Egyptians should be confirmed by something more stringent than accepted tradition or the passing political tasks that Napoleon solved, creating historical myths by the hands of his very competent assistants. The role of the Central Sun Ra in the modern creation can be imagined if we take into consideration that it was this luminary that was the source of the full spectrum of cosmic radiation in forty octaves. Several frequencies we perceive with our eyes, several – with our skin, and several (radiation) we perceive only by changes in our well-being, or what is most undesirable, by pathological changes in our body. The most suitable place for such searches is the firmament, where there certainly can be nothing ignoble.
It is fully possible that different people may have appeared to have seen the particularities of a structure differently, as today color-blind people do not see like the rest. It is fully admissible to suppose that spiritual people observing certain religious rules of diet can see more details on the shining disc of Ra than those who avoid fasts and prayers.

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