Ezoosmic grid

At the core of the material Universe there is a specific “spatial frame”, non-material structure – the EZOOSMIC GRID. Any resident of the three-dimensional world would perceive this energy “structure” as a very flattened object, in appearance similar to a flat brick, with a side height of 1/72 of the size of its base. In other words, the ezoosmic grid has a flat geometry. The ability of the material Universe to expand is limited by the size of the ezoosmic grid.
Within the ezoosmic grid there are 72 dimensions (Note: for more information please refer to the book ”AllatRa”). Еverything that is called by modern science as “the material Universe” exists only within the first 6 dimensions and the last 66 as a matter of fact are controlling superstructures which restrain “the material world” within a certain constraining framework – six dimensions. According to the ancient knowledge, 66 dimensions (from the 7th through the 72nd included) also belong to the material world, but they are not material in their essence.


Outside the ezoosmic grid, as it was stated in ancient sacred legends of various nations of the world, there is the spiritual world – a qualitatively different world which has nothing in common with the material world, its laws and problems. 
The EZOOSMIC GRID is stable and motionless. It consists of a certain number of identical EZOOSMIC CELLS having a shape of a cube in the three-dimensional space (although for dimensions higher than the third one the structure becomes more complex). Every ezoosmic cell consists of, relatively speaking, 6 “walls” in the form of EZOOSMIC MEMBRANES. Inside, in the centre of the cube of every ezoosmic cell, there is a STATIONARY PO PARTICLE. 

It is interesting that the Old Slavic word “Вселенная”( Universe) is just a translation of the Greek word «oikoumenh», which means “inhabited”, “populated part”.

Today you can find a lot of references to the ezoosmic grid, which have been preserved from ancient times by different nations of the world living on different continents. They can be found in etymological and cosmogonic myths, sacred drawings, depicting the world structure, in texts of various philosophical, religious teachings, in legends telling allegorically about the creation of the Universe and the world. Unfortunately, the closer we get to our times the more we see the loss of the knowledge and misunderstanding of its essence, substitution of the sacred metaphorical meanings by earthly sense. We will provide only some examples of information we have found about relevant artefacts.

The Paleolithic Age. The images of signs (lattices, grids, squares, rhombuses with a dot inside, chess-like ornament) have existed since the old days, some of them - even in the Paleolithic Age. It is wrong to think that they denote “sown field” because these signs appeared long before the origin of agriculture. It is known that in the past people left the sacred knowledge, important to the following generations, in certain places, as a rule, in rock carvings, including those in the form of certain signs. Cave signs and symbols found on different continents are rather identical because of some specific signs (Note: for more information please refer to the book ”AllatRa”), that points to the common source of that knowledge. Nowadays there are many artefacts of different epochs which indicate that all these lattices, grids, rhombuses with dots, circles, squares, spirals were wide-spread elements of patterns and ornaments on ritual crockery, clothes, sacred objects, in the decoration of sacred texts of various nations. Often together with such signs, people drew the symbols of the goddess of Heaven and the god of Earth.

Africa. Blombos calcareous cave is one of the most famous archeological site of the Middle Paleolithic, located on the south coast of the Republic of South Africa. The upper layers of its deposits, which is about 68 thousands years old, contained shell necklaces, bone tools, and ochre pieces with geometrical engraving.

China. Ceramic jar of the Neolithic culture of Yangshao, which existed from around 5000 BC to 2000 BC on the territory of present-day China. Ceramic jar of the Yangshao culture (5000-2000 BC) found in Shanxi Province, China.

Thailand. Ceramic jar of The Ban Chiang Archaeological Site (the Bronze Age settlement (4420-3400 BC) located on the north-east of presentday Thailand).

 Ancient Europe. Ceramic jar of the Trypillian culture (the Cucuteni-Trypillian culture) which was wide-spread in 6000-3000 BC in the Danube and Dnepr interfluve area (the territory of present-day Ukraine, Moldova, Rumania).
References: Мойсеєнко В.С. Хрест із півмісяцем - вічнії символи. Ілюстрована історія символів України.[Moeyseenko, V.S., Cross and half-moon – eternal symbols. Illustrated history of Ukrainian symbols] Kiev: Oranta, 2006 [In Russian].

Ancient Egypt. Ancient Egyptians believed that the goddess called Nut was the “Mother of the Stars”, “One who gives birth to Gods”. Her children were the stars which she controlled. She was identified with cosmic space. At first she was depicted as the Heavenly Cow, then as a woman Nut, as an ocean and even as a dome/roof, as the symbol of something hidden under the visible image, something incomprehensible to man. She fenced the invisible and incomprehensible part of the world from the visible, short-time and temporal part, the eternal world from the temporal and earthy world. Sometimes she was painted on the inside lid of sarcophagus looking at a mummy. Nut can be found in the drawings which were used to decorate the interior of pyramids or sacred texts. These were the images of a woman – the goddess of space, bent in the form of a square, rectangle or dome, stretching across the whole horizon. Her body or clothes, as a rule, had a grid ornament or a rhombuslike picture (sometimes with dots in every square).
References: Гладкий В.Д. Древний мир. Энциклопедический словарь. В 2-х томах. [Gladky, V. D. Ancient World. Encyclopedic Dictionary in 2 volumes] ‒ Moscow, 1998 [In Russian].

Hathor and Ra–Harahuti. The paintings inside the tomb of the queen Nefertiti in Thebes. 19thdynasty. Apx. 1250 BC. On the ceiling of the temple of the goddess Hathor in Dendera (Egypt) there is so-called “four cornered (rectangular) Dendera zodiac”. The bass-relief consists of two parts, with similar figures of the goddess Nut(in the upper part) and the god Geb (in the lower part). The goddess Nut is painted above the Universe in the form of a rectangle, thus forming a closed figure similar to a brick. In the center of her body there is a repeated rhombus ornament. References: Гладкий В.Д. Древний мир. Энциклопе- дический словарь в 2-х томах. Том 2. ‒ М., 1998.

On the ceiling of the temple of the goddess Hathor in Dendera (Egypt) there is so-called “four cornered (rectangular) Dendera zodiac”. The bass-relief consists of two parts, with similar figures of the goddess Nut(in the upper part) and the god Geb (in the lower part). The goddess Nut is painted above the Universe in the form of a rectangle, thus forming a closed figure similar to a brick. In the center of her body there is a repeated rhombus ornament.

Judging by the graves in ancient Egypt, grid items made of beads were traditional burial jewelry. Such grid plaiting and patterns were painted on burial sarcophagus and statues and demonstrated beliefs of ancient Egyptians about the invisible world and where people went after. It is interesting that almost all such grid covers for sarcophaguses were made in blue and green colours and decorated by Turquoise beads. That has its meaning indicating certain sacred knowledge. (Note: for more information on the meaning of blue and green colours in mythology of different nations of the word, please, refer to the book ”AllatRa”).

1. The sarcophagus of Hekaemsaef, found in a tomb in Sakkara (664-525 BC). Displayed in Egyptian museum in Cairo.
2. The best saved net “dress” for mummy found in a tomb in Giza not far from present-day Cairo.
3. Fayum mummies also known as Faiyum mummy portraits – burial mummies with portraits instead of burial masks, found in the necropolis of Faiyum. (Roman Egypt 1-3 centuries AD). The mummies were made of withy in the form of a lattice. References: Калашников В.В., Носовский Г.В., Фоменко А.Т. Астрономический анализ хронологии. Альма- гест. Зодиаки. [Kalashnikov, V.V., Nosovsky, G.V., Fomenko, A.T. Astronomical Analysis of Chronology. Almagest. Zodiacs] Moscow: Delovoy ekspress, 2000 [In Russian]; Gifts of the Nile: ancient Egyptian faience / edited by Florence Dunn Friedman. London: Thames and Hudson in association with the Museum of Art, Rhode Island School of Design, 1998.

Ancient China. In Chinese philosophy there is such an ancient concept as Yi Zhou, which expresses the idea of substantiality and structural order, the unity of space and time as the attributes of the Universe. It means “space and time”, “Universe”, and in modern world the word “yidzou” is used in the meaning of “cosmos”. It is interesting that etymologically this word derives from the word denoting two perpendicular bars in the base of a roof. This information becomes even more interesting considering that in ancient times (though, the same today) the knowledge of the processes in the invisible world, was explained by means of associative examples known to people from their everyday life in the visible world.

In the Chinese philosophical Taoism text “Zhuāngzǐ” (400-300 BC) the concepts “yi” and “zhou” were connected with the concept of “tao”. Namely, the word “yi” denotes spatial boundlessness “[that] has reality/ substantiality, but is not in [specific] place”, while the concept “zhou” means time infinity (“[that] has extent, but does not have root and top”, i.e (the end and the beginning). Note that the synonym of yizhou is tan di that literary means “sky and earth”. From the treatise of Yan Zhu “Zhuangzi”: “It goes in, but has no root; it goes out, but has no aperture. It has a real essence, but it has nothing to do with place[for it]; it has duration, but it has nothing to do with beginning or end. That goes in by no aperture has a real existence; that has a real essence, but no place [for it] – it is space. That has continuance, but has no beginning or end – time. It has life [and] has death; it goes in; it goes out. What has no form when it goes in and out is called the door of nature. The gates of nature is Non-Existence. [All] things come from non-existence. The existence cannot bring itself into existence by means of existence, [it] must come out of non-existence . And non-existence has only non-existence. Herein is the secret of the sages. Among the ancients there were those whose knowledge reached the extreme point. Non-existence was regarded as the head, life as the body, and death as the tail. I will become a friend for those who perceived the unity preservation in existence and non-existence, in death and life. This ancient text about human self-perception, which contains information on the world structure, is still topical today: “He who makes internal agreement stays unnamed. He who makes external agreement strives for possessions. He who acts unnamed, emits light even in the ordinary. He who strives for possessions is just a tradesman. Watching how he streches on his tiptoes people consider him as an outstanding [person]. The life [of man] is like the soot [under a boiler]. To reveal [the meaning], we may say: the movement of essence.”

In the treatise “Zhuangzi” there are interesting mentions that “man after death may become a tarsus or a mouse liver”, and such things are explained using such “metaphysical” concept as “unsegmented reality” (i.e. undivided), in which “everything in all and all in everything” (Note: please refer further to the information about the stationary and phantom Po particles). If we consider this issue from the perspective of the disintegration of one life form and the creation of another one which consists of the same elementary particles (transforming from one state into another), it becomes clear that this allegorical example has something more apart from philosophical origin.

As for the term “yizhou”, starting from the ancient Chinese text “Zhuangzi” composed by scientists in 200 AD, it was used in the philosophical context, where “yi” was defined as “four sides of the world, up and down” (Note: as a rule, such a definition in ancient texts of the East was used to indicate a cube, cubic space), and “zhou” as “past antiquity and a coming today” (XI,12). In the same text the concept of “yizhou” is used in connection with the idea of onebodiness of the Universe: “The Sky (Tan) and the Earth(Di) and “yizhou” are compared with the body of one man” (VII,155).

As it was mentioned earlier, the notions of “yi” and “zhou” are connected with understanding of “dao”(tao) - one of the central concepts in Chinese philosophy. It is used in different philosophical schools and characterized as divine emptiness; allencompassing unity of all; the first cause of origin; the source of everything and the principle of its existence. It is eternal and has no name, it is empty and inexhaustible; it gives birth to many things. It may be passed, but may not be taken, but may not be received. It may be perceived, but it can not be seen. It has its root and ground in itself. It has no beginning and no ending. It is everywhere and in everything and so on. For example, according to the philosophy of Lao Tzu dao means all-encompassing unity of all. It has no name and no form; it cannot be heard, seen, changed, handed down, perceived, defined, but it is absolute. It is calm, but at the same time it moves in everything. It does not change itself but it is the cause of all changes. It is eternally one. It is the root and mother of all things. “Man depends on earth, earth on sky(space), sky on dao and dao on itself”. Tao is defined also as regularity of alternation of "yin-yang".

From “Tao TeChing”, well-known Chinese philosophical text of the 6th- 5th centuries BC: “The Tao is empty, When utilized, it is inexhaustible. The transformations of the invisible are infinite. [Tao] – the deepest gates of the birth. [It] exists [eternally] as an infinite thread and it is never exhausted. The Tao has no form. The Tao seems indistinct and unclear. But in its uncertainty and ambiguity there are images. It is indistinct and unclear. But in its uncertainty and ambiguity there are things. It is dark and deep. Within its darkness and depth there are the smallest particles. These smallest particles have highest reality and truth. The great is in infinite movement. That what is in infinite movement reaches no limit. As it reaches no limit it comes back [to its origin]. Thanks to it, everything is born and continues [its growth]. The Tao is hidden [from us]…. The Tao gives birth to one, one gives birth to two, two give birth to three, and three give birth to all creatures. All creatures have in them yin and yang, they are full of Qi and are all in harmony… To follow the shine [Tao], to perceive its deepest sense…” (Note: The sign Yin Yang symbolizes the creative unity of the opposite forces in the Universe). It was depicted as a circle divided by an S-shaped line into a dark and a light segment, each containing a dot that is symmetric towards each other (the light one - on the dark side, and the dark one - on the light side). According to ancient Chinese views yin means “variability”, and yang means “inalterability, patency, inviolability”. It is explained in the PRIMORDIAL ALLATRA PHYSICS that variability is a characteristic of the phantom Po particles, and patency and inviolability – of the real (stationary) Po particles.

From “Zhuangzi”: “Dao….is connected with something that has no form. It runs as a source, it is in full swing…. It stands between sky and earth and fills all the space… It strains four ropes, it has Yin-Yang in its mouth” (Note: for “has Yin-Yang in its mouth” refer to the book ”AllatRa”, the information about the crossing point of the 72nd and the 1st dimensions, about the ancient symbol of the Universe - the snake biting its own tail, about the Dahomey mythology, where God created the world from the mouth of a snake).

 References: Новая философская энциклопедия. В четырех томах. / Ин-т философии РАН. Научно-ред. совет: Степин В.С., Гусейнов А.А., Семигин Г. Ю.[New Philosophical Encyclopedia in 4 volumes./ The Institute of Philosophy, Russian Academy of Sciences. Research and editorial board: V.S. Stepin, A.A. Guseinov, G.U. Semigin] Moscow: Mysl, 2010, vol. IV [In Russian]; Философский энциклопедический словарь / ред.-сост. Губ- ский Е.Ф. [и др.]. [Philosophical Encyclopedic Dictionary/ editors – E.F. Gubsky and colleagues] Moscow: Infra-M, 2006 [In Russian]; Китайская философия. Энциклопеди- ческий словарь/глав. ред. Титаренко М.Л. [Chinese Philosophy. Encyclopedic Dictionary/ head editor – M.L. Titarenko] Moscow: Mysl, 1994 [In Russian]; Ян Чжу. Лецзы, Чжу- анцзы. Перевод Позднеевой Л.Д., Гл. ред. восточной лит. [Yang Zhu. Liezi, Zhuangzi. Translated by L.D. Pozdneva, head editor of Eastern literature] Moscow: Nauka, 1967 [In Russian]; Ян Хин-шун. Дао дэ цзин (пер. Ян Хиншуна). Древнекитайская филосо- фия в 2-х т.[Yan Hin Shun. Tao Te Ching (translated by Yan Hin Shun). Ancient Chinese Philosophy in 2 volumes] Moscow: Mysl, 1972 [In Russian]; A Dictionary of Philosophy of Religion. Edited by Charles C. Taliaferro and Elsa J. Marty. London: The Continuum International Publishing Group, 2010; The Oxford Handbook of Religion and Science, edited by Philip Clayton and Zachary Simpson. Oxford University Press, 2006; Sherrill W.A. Heritage of Change: A Background to Chinese Culture. Taipei. 1972; Wilhelm R. Geschichte der chinesischen Kultur. München. 1928.

Cosmic symbol of spinning and weaving. The symbols of weaving and spinning had sacred meaning for many nations. We can find a rather interesting ancient knowledge that has been preserved to the present day. For instance, there is one modern word, which sounds in Arabic as نول (nul) and means ‘an ancient hand knitting loom’ (a plain rectangular framework with two strained threads forming a lattice). Knowing the sacred meaning of the symbol of weaving for ancient people (and spinning), one can understand associative connection of this symbol with their cosmological conceptions. Namely, a hand knitting loom was used as an example to explain the tool of creating the Universe, which was operated by the creative god who knitted threads, interwined a pattern (signs) from them in the cloth of the world, thus determining the life and destiny of everything, including every man. And the spinning processes (the process of linear folding and spiral twisting of different fibers with the help of a spindle in order to create one solid yarn) were used to explain the process of creation of all the things and life in the Universe. Spiral rotation of spindle symbolized the movement of the Universe, a curtain, through which the world is seen as an illusion (Note: the Ezoosmic grid level). The word “spindle” is related to the ancient Indian word «vártanam» - “spinning, rolling, moving backwards and frontwards”.

The spinning was a characteristic of the Great Mother and “moon” goddesses (as a rule, their characteristic feature was the Allat sign - half-moon with its horns up) and the weavers of fate in cosmic mythology of many nations of the world. For example, in the East-Slavic mythology the patroness of the female principle, fate, fertility, water, spinning and weaving (also called the invisible Great Spinner of the world) was the goddess Makosh (Mokosh); one of her attributes was a cornucopia, half-moon with its horns up. On the whole it is worth mentioning that east Slavs had the unique ancient knowledge of the universe and man, of signs and symbols back in pre-Christian times. All that may be found in their culture and beliefs, and in architectural structures of Slavic temples and chapels (Note: for more information please refer to the book ”AllatRa”). They knew about the creation of the world as a process similar to the process of creating a yarn or cloth: the world “is spinned” as a yarn, “is wrapped”as a warp yarn, and “is weaved” as a cloth. How this ancient knowledge was destroyed and the new worldview of priests was imposed and politicized, one can judge by the fact that almost all lectures against paganism in 12-14 centuries contained the name of ancient Makosh.

Makosh was an important goddess of the Proto-Slavic pantheon, who was among seven main gods. The meaning of her name “Makosh”, more precisely, “Ma-kosh” is very interesting. The etymology of this word is said to be connected with the root which denotes “spinning, yarn”. In Sanskrit there is a word “moksha”(moksa) which means “liberation” and is still used in Indian philosophy and religion as the concept of spiritual liberation. In the name Makosh, taking into consideration old Indo-European age of the word Ma, the first word means “Mother” (the Great Mother, who gave birth to the world, the Goddess of Fate). And the word “kosh” in old Slavic language means “braided basket”, braided cart for sheaves (known from the times of the Eneolithic - 4000-3000 BC), a storage for grain. Moreover the phrase “my lot” (meaning “my fate”, “my destiny”) meant “my cart of sheaves”, “my basket of grain”. Taking into consideration ancient associative symbolism of these objects and plants connected with the explanation of the process of creation, it is clear that it has non-material meaning, for example, the phrase “my basket of grain” meant “my spiritual good”, “my spiritual value”. In the mythology of nations of the world grains represent an ancient symbol of birth,resurrection, and renewal of the world; and from the perspective of the spiritual development of man the symbol of grain is the formation and establishment of spiritual life in a man, where the highest values are the achievement of non-material goods, spiritual maturation and improvement during his lifetime; i.e. the conception of eternal spiritual life in the short-time existence of a cover - body. That is why the initial image of the goddess, patroness of full baskets, as the Mother of the true Happiness(liberation), had completely different meaning connected with nonmaterial values of a man.

 In many ancient cosmological myths of nations of the world it is noted that it is goddesses (Note: the force of Allat) who made weaving as an act of cosmic creation, continuous process, where all coming events ‒ threads - were interweaved in a constantly changing pattern on an unchanging warp. Moreover, warp (the lengthwise threads on a frame) was the symbol of the permanent and constant which links all the levels of the Universe. (Note: refer to the ezoosmic grid, the real(stationary) Po particles). And weft (the transverse threads placed perpendicular to the warp threads and interweaved with them) symbolized the inconstant and changeable, quantitative, the nature itself in time and space (Note: please refer to the phantom Po particles). The warp and weft make up a cross.

 Almost all the goddesses of Fate and Time in mythology of nations of the world are spinners and weavers. Even nowadays one can find various mentions, rituals, traditions and legends connected with that, for example, as sisters Day and Night make the web of time, spacetime cloth of cosmological creation. However, there are mentions that are even more ancient. For example, in Ancient Egypt the goddess Niet was worshiped as the initial goddess of sky, wisdom and weaving, from who the sun god came out and shined. According to myths, in the beginning of times she strained the sky on her weaving loom and weaved the world from the primordial waters, weaved all the living creatures including men and women. Usually Neit (Net, Nit) was depicted with the help of the following hieroglyphs:

The first hieroglyph means her name (the root “nt”), the second hieroglyph indicates her symbol, placed on the head, and the third hieroglyph means “goddess”. It is interesting that judging by the root the name Neit is connected with the root of the word which means ”to weave” (ntt)  . It is also the root of the word “existence”. Egyptians believed that Neit is connected with the goddess of primordial void (primordial waters) - Nun. The name Neit is also connected in the root with the word “water“ (nt)  ‒ thus indicating the connection of Neit with the goddess of the primordial waters. In one of the myths Neit is said to be the one who “illuminated the first face” or illuminated the first face surface”. Plutarch and Platon quoted the following text about the goddess Neit: “I am all things that are, that will be, and that have been, and no mortal has ever unveiled my cover.” According to the historical sources in Ancient Egypt there was a prayer to Neit: “Oh the great Mother, whose birth is unperceivable. Oh the goddess young and great, whose cover can not be unveiled! Oh, open your cover, the precious, because I have no way to you. Come and take my soul and protect it with your hands.”. References: Budge, Wallis E.A. The Gods of the Egyptians: Volume 1. New York: Dover Publications, Inc., 1969; Hart, G. The Routledge Dictionary of Egyptian Gods and Goddesses. London: Routledge & Kegan, 2012; Byrnes, A. The goddess Neith in the Early Dynastic period. Egyptological, 2013; Mallet D. Le culte de Neit à Sais. Paris, 1888.

North America and Mesoamerica. We can see similar picture on the other continents thousand kilometers away from these places. For example, in North America the indigenous people of Alaska (Indians of the Northern Athabaskan etnolinguistic group) have a myth about the goddess Atsentma (Atsintma). It tells that Atsentma opened her eyes in an empty world. Then she weaved a cloth from the flowers of Chamerion (fireweed) (in Slavic nations, a plant from the willowherb family - иван-чай) and stretched it, fixing at the corners on holy mountains. Then she started to sing. It caused the beginning of the universe. It is interesting that fireweed is rather wide spread, in Alaska as well, its flowers are arranged according to the fourhold scheme. Its lower ovary is four-sided; with time it transforms into a long four-sided box which bursts into 4 leaves and releases a lot of grains which thanks to long fuzz have the ability to fly at long distances. When we know such details, it is clear why this plant was used while explaining cosmological conceptions. (Note: other nations of the world associated the Universe with a plane four-sided brick, and voice, The first word, the voiced sound was associated with the Primordial Sound).

In cosmic mythology of Indians of Central America the most ancient by its origin is the goddess-mother who created the world, the goddess of fertility and spiritual purity. (By the way, in most tribes, let say, in South America, the matrilineal kin dominated before the European invasion). With the spread of social technologies and their development this goddess became the progenitress of the panteon. Then goddesses of the moon, rain, corn and so on appear. It is interesting that some of them still have ancient elements and attributes of the goddess who created the world: clothing with grid pattern, spinning wheel and some signs including circle, equal-sided cross, the signs AllatRa and Allat. (Note: for more information please refer to the book “AllatRa”).

Aztec goddesses: (1) ‒ Chalchiuhtlicue, goddess of water, lakes, rivers, seas, streams, the mother of the Centzonmimixcoa (stars of the northern part of the sky). (2) ‒ Tonantzin (“Our Mother”) – goddess-mother, personification of the earth and goddesses of the moon. (3) ‒ Toci - ("Our grandmother"), her attributes were connected with weaving and spinning. (4, 5) ‒ Tlazolteotl, goddess of fertility – one of the ancient goddesses of Mesoamerica, ascend to the "goddess with plaits". The Aztec probably borrowed her cult from the Huaztec. The distinctive features of the goddess – a nose insertion in the form of a half moon, headdress made of quail feathers with a piece of cotton wool and two spindles.

The found archeological artifacts show how ancient goddesses were replaced by male gods. They also show the rise of the priesthood, the desecration of old gods and removal of their creative functions, substitution of signs. With the development of political power various gods of power, rulers and dynasties appeared, human sacrifice to gods was introduced, ancient spiritual basis and knowledge were eliminated.

 References: Энциклопедический словарь Ф.А. Брокгауза и И.А. Ефрона. [Encyclopedic Dictionary of F.A. Brokgauz and I.A. Efron] St.Petersburg.: Brokgauz-Efron, 1890-1907 [In Russian]; Фасмер М.Р. Эти- мологический словарь русского языка.[Fasmer, M.R. Etymological Dictionary of the Russian Language] Moscow: Progress, 1964-1973 [In Russian]; Всемирная история. Энциклопедия/ ред. Белявский А., Ла- заревич Л., Монгайт А., Лурье И.. Полтавский М. [World History. Encyclopedia/ editors – A.Belyavsky, L.Lazarevich, A.Montgait, I.Lurie, M.Poltavsky] Moscow,1956-1965[In Russian]; Человек и общество: Культурология. Словарь-справочник/ ред. Штомпель О. М. [Man and Society: Culture studies. Dictionary and reference book/editor – O.M. Shtompel] Rostov-on-Don: Fenix, 1996 [In Russian]; Мифы народов мира. 2-х т. Гл. редактор С.А. Токарев. [Myths of Nations of the World in Two Volumes. Head editor – S.A.Tokarev] Мoscow, 1988 [In Russian]; Tresidder, Jack. The Complete Dictionary of Symbols. San Francisco: Chronicle Books, 2005; Teit, James A. Tahltan Tales. Journal of American Folklore. London: Forgotten Books, 1919; Monaghan Patricia. Encyclopedia of Goddesses and Heroines. New World Library, 2014; Cano, Jesús Arango. Mitología en América precolombina: México-aztecas, Bogota: Colombia-chibchas, Perú-incas, Plaza y Janes Editores Colombia,1989; Coulter C. R., Turner P. Encyclopedia of Ancient Deities. London: Routledge, 2013; التَّأثيل والتَّأصيل والمعجم التاريخي للغة العربية لـ د.نزيه قسيس، نشرت السبت، 22 كانون أول .

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