Zharnikova Svetlana Vasilievna official. The Internet portal is all about Hyperborea. III option: real

20.10.2019

Women in science are not afraid to put forward new hypotheses and are in many ways bolder than men. Probably, they are driven to this by natural curiosity, the desire to expand the surrounding horizons of the present, to quickly get to the essence of the past. Such was Svetlana Zharnikova, a Soviet and then Russian ethnographer and art critic. Her dissertation “Archaic motifs of North Russian ornamentation (on the question of possible Proto-Slavic-Indo-Iranian parallels) became the prologue to all further research to which she devoted her life. The cause of death of Svetlana Zharnikova was heart disease.

She was born in 1945 in Vladivostok and graduated from the Institute of Painting, Sculpture and Architecture. Repin in Leningrad. Then she worked at the Vologda Historical and Art Museum-Reserve as a research assistant, and later taught at the Vologda Pedagogical Institute. In 2003, after defending her dissertation, she moved to St. Petersburg. The basis of Svetlana Vasilievna’s research was the search for the connection between Sanskrit roots and the history of the Russian north.

The non-academic idea of the kinship of the Indo-Iranian culture with the Trypillian one, in her opinion, determined many routes of settlement of ancient peoples across the Eurasian continent. Thus it proved common origin Indo-Aryan race from a single root. This hypothesis was not supported in scientific circles, and it still has few supporters. Zharnikova's arguments about the similarity of the Old Russian language with Sanskrit have been subject to repeated criticism.

Opponents pointed out the randomness of some of the parallels given to her and considered the percentage of speech and other coincidences to be low. Not to mention that the similarities of Old Indian terms with Old Slavic are no greater than with other languages, they still belong to the common Indo-European heritage. In addition, many scientists considered Svetlana Vasilyevna’s arguments about the Trypillian heritage of the swastika, found in early cultures Indo-Iranians and Slavs.

Despite the lack of support from official scientific community, Zharnikova published a number of articles revealing the essence of her hypothesis and did a great job of highlighting the connections between Russian and Indo-Iranian cultures, considering them the most ancient, if not the first cultures of old times. Her speeches at various conferences and symposia added new supporters and opponents of this theory. In any case, her efforts again made the Aryan theme an object scientific approach and not the realm of mystical legends.

Strong and purposeful, this woman was very sick in Lately. According to the stories of relatives, she had a diabetes, which negatively affected the functioning of the heart - that’s why Svetlana Zharnikova died at the age of 70. She lost a lot of weight, but to the end she tried to be efficient and resilient. In November 2015, she died of cardiac arrest at the Almazov Cardiology Center in St. Petersburg.

She was buried in the city of Sheksna, Vologda region.

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Born in Vladivostok, Primorsky Territory.

In 1970 she graduated from the Faculty of Theory and History visual arts Institute of Painting, Sculpture and Architecture named after. I.E. Repin in Leningrad. She worked in Anapa, Krasnodar Territory and Krasnodar.
From 1978 to 2002 she lived and worked in Vologda.
From 1978 to 1990 – researcher at the Vologda Historical-Architectural and art museum-reserve.
From 1990 to 2002 – researcher, then deputy director for scientific work Vologda Scientific and Methodological Center of Culture. She taught at the Vologda Regional Institute for Advanced Training of Teaching Staff and the Vologda State Pedagogical Institute.
From 1984 to 1988 – studied at the Graduate School of the Institute of Ethnography and Anthropology of the USSR Academy of Sciences. She defended her dissertation "Archaic motifs of Northern Russian ornamentation (on the issue of possible Proto-Slavic-Indo-Iranian parallels). Ph.D. historical sciences.
Since 2001, member of the International Club of Scientists.
Since 2003 he has lived and worked in St. Petersburg.

Main range of scientific interests: Arctic ancestral home of the Indo-Europeans; Vedic origins of North Russian folk culture; archaic roots of North Russian ornament; Sanskrit roots in topo and hydronymy of the Russian North; rituals and ritual folklore; semantics folk costume.

“How did it start scientific activity, associated with the Vedic Aryans?

Everything was very simple. First of all, I like everyone else to a normal person it was interesting to find out: “Who are we, where are we from and where are we going? But that was a long time ago, I’m still an art critic, I graduated from the Academy of Arts. And since, by the will of fate, we had to leave Krasnodar, because due to my husband’s illness we had to change the climate to a more continental one. So my two children and I came to Vologda. At first, I led excursions as a junior researcher at the Vologda Historical, Architectural and Art Museum-Reserve.

Then I was offered to develop some kind of scientific topic, but not to disturb anyone. Then I decided to study ornamentation, although it was believed that everyone already knew about it. And then a paradoxical thing was discovered that in the northern Russian ornament: in the Abashevo and Andronovo cultures, these ornaments do not go beyond the so-called Aryan circle. Then a chain began: since there was a glacier here, then when these same Slavs, the Finno-Ugric peoples, came here. Then it turns out that the glacier was not in this place at all.

In addition, the climatic characteristics were more optimal than in Western Europe. And then it turns out that the climate here used to be super, climatologists say so. If this is so, then who lived here? Anthropologists claim that there were no Mongoloid characteristics here, they were classic Caucasoids, and the Finno-Ugrians were classic Mongoloids. Then it was necessary to resort to scientific evidence: after all, there is anthropology, linguistics, geomorphology, and so on. You collect all this data like a Rubik's cube, and if nothing falls out of context, then everything is correct. The time of analysis has passed and the time of synthesis has come, which can last for centuries.

Today we have geographical names, we have vocabulary, anthropological type, we have historical data, we have ornament, certain ritual structures, we have certain texts that decipher these ritual structures; and all this taken together, plus the conclusions that at one time were made by Jean Selmen Bai, Warren, Tilak, who were not interested in apologetics Russian history. We take it all together and get the result.”

Indeed, today there is a huge struggle going on and the struggle is already geopolitical. Indeed, we are talking about the fact that a new ideology of Russia must be built, multinational Russia, which unites all its peoples on the basis of their common kinship, their common ancestral home and common history. Regardless of the religious and national fragmentation that exists today. And therefore, turning to our ancient roots, to those sources, we can state with you: “Yes, it seems like we are all different, but even today geneticists are already talking about the Yekuts, who call themselves Sakha, that is, the Sakha people (deer, elk) , Central Russians, Northwestern Indians, and modern Tatars have the same set of antigens. What does this mean? About genetic relatedness.

Comrades, my dear friends, compatriots, we already have the Vedas, there is no need to invent anything. What the Aryans took to the territory of Hindustan, what they kept as a shrine, which no other faiths had an effect on and could not have an effect on...

In order to know your history, it is enough to read the hymns of the Rig Veda and Avesta, which both the ancient Iranians and the ancient Indians took to their new territory and kept as a shrine, like the apple of their eye. They had no right not only to change a syllable or word, but even intonation; and they reached us. Let’s not invent anything, let’s not invent anything, we have a huge, deep past; for many thousands of decades we cannot cover it now, we cannot understand the knowledge that came to us in fairy tales, in songs, in rituals, in everything.

It is elementary what has been preserved in our religious system, what has gone into Orthodoxy: “God is light and there is no darkness in him.” But the ancient Aryans said the same thing: originally there was light, and everything that surrounds us is only an emanation of light, it is only an illusion of light. We come from the world and go to the “other world”. And we leave the waking world, which is ruled by the world of rulers, into the world of Navi. And Nav in Sanskrit, which means in our language, means new, fresh, young. We go into another light in order to be purified in it, return back and rise to new level. And so on ad infinitum until we gain the right to be a saint, that is, to possess a light body and not return back.

Understand that any inspiration, insight, enlightenment of a researcher is a huge titanic work, it is always a sacrifice. And in this our ancestors were right: yes, sacrifice is our life. And when it dawns on us, when we are working on the verge of a heart attack, our brain consumes 3-4 times more blood than in the normal state. This means that the brain is tense, the blood vessels are tense. We pay for these discoveries with ourselves, with our lives, with our blood.

I urge you: be polite, people, be vigilant. Respect your predecessors. When you create something, your followers will rely on you. After all, this is the foundation on which a new ideologeme is built, for ideology is ideals embodied in words, or rather in law. And without them, no ethnic group can exist. And trying to build a new Russian ideology based on our past, we say: yes, all the peoples of our country are united, they grew from the same soil, they have common blood, general history, common roots, so let's live in peace...

East Slavic pagan supreme deity and traces of his cult in the ornamentation of North Russian women's headdresses // All-Union session on the results of field ethnographic research in 1980 -1981. Abstracts of reports: Nalchik 1982- p. 147-148 (0.1 p.l.)

About an attempt to interpret the meaning of some images of Russian folk embroidery of an archaic type.

// Soviet ethnography 1983 - No. 1, p. 87-94 (0.5 p.l.)

About some archaic embroidery motifs of Solvychegodsk kokoshniks of the Severodvinsk type // Soviet ethnography 1985- No. 1 p. 107-115 (0.5 p.l.)

Archaic motifs of North Russian folk embroidery and their parallels in the most ancient ornaments of the population of the Eurasian steppes // Information bulletin of the AIKCA (UNESCO) Moscow: Science 1985 - in 6-8 (Russian and English versions) p. 12-31 (1 p.l.)

Reflection of pagan beliefs and cult in the ornamentation of North Russian women's headdresses // Scientific and atheistic research in museums of the Leningrad State Museum of History and Art, 1986-p.96-107 (1 pp.)

On the question of the possible localization of the sacred mountains Meru and Khara of Indo-Iranian (Aryan) mythology // Information bulletin of the AIKCA (Unesco) M. 1986 V. 11 (Russian and English versions) pp. 31-44 (1 pp.)

Phallic symbolism of the North Russian spinning wheel as a relic of the Proto-Slavic-Indo-Iranian proximity // Historical dynamics of racial and ethnic differentiation of the population of Asia. M: Nauka 1987 p.330-146 (1.3 p.p.) On the possible origins of bird images in Russian folk ritual poetry and// All-Union Scientific and Practical Conference. Folklore. Problems of conservation, study, propaganda. Abstracts of reports M. 1988 p. 112-114 (0.2 p.l.)

Archaic motifs of Northern Russian ornamentation (on the question of possible Proto-Slavic-Indo-Iranian parallels) Cand. Dissertation, Institute of Ethnography and Anthropology of the USSR Academy of Sciences 1989 (10 pp.)

On the possible origins of the image of a horse-deer in Indo-Iranian mythology, Scythian-Saka and North Russian ornamental traditions // All-Union school-seminar on semiotics of culture. Arkhangelsk. 1989 p.72-75 (0.3 pp.)

Where are you, Mount Meru? // Around the world. No. 3 1989 p.38-41.

Tasks of ethnographic study of the Vologda region // Second local history scientific and practical conference. Abstracts of reports. Vologda 1989 (0.1 p.l.).

Possible origins of the image of the horse-goose and horse-deer in Indo-Iranian (Aryan) mythology // Information bulletin of the AIKCA (Unesco) M: Science 1990 century. 16 (Russian and English versions) pp. 84-103 (2 p.p.)

“Rigveda” about the northern ancestral home of the Aryans // Third Local History scientific and practical conference. Abstracts of reports, Vologda 1989 (0.2 p.p.)

Ritual functions of North Russian women's folk costume. Vologda 1991 (2.5 sheets)

Patterns lead along ancient paths // Slovo 1992 No. 10 p. 14-15 (0.4 p.l.)

Historical roots North Russian folk culture // Information and practical conference on the problems of traditional folk culture of the North-Western region of Russia. Abstracts of reports. Vologda. 1993 p. 10-12 (O.2 p.l.)

The mystery of Vologda patterns // Antiquity: Aryas. Slavs. B.I M: Vityaz 1994 from 40-52 (1 pp.)

Ancient secrets of the Russian North // Antiquity: Aryan Slavs V.2 M: Vityaz 1994 p.59-73 (1 pp.)

Images of waterfowl in Russian folk tradition(Origins and genesis) Culture of the Russian North Vologda Published by VSPI 1994 p. 108-119 (1 p.l.)

Patterns lead to antiquity // Radonezh 1995 No. 6 pp. 40-41 (0.2 pp.)

Ancient secrets of the Russian North // Antiquity: Aryas. Slavs. Ed.2 M: Paleya 1996 p.93-125 (2 pp.)

Who are we in this old Europe // Science and Life No. 5 1997 (0.7 p.p.)

Ancient secrets of the Russian North // Who are they and where are they from? Ancient connections Slavs and Aryans M.1998 p.101-129, 209-220 (3 pp.)

The world of images of the Russian spinning wheel Vologda 2000 (3 pp.)

Slavs and Aryans in Vologda, Olonets (Karelia), Arkhangelsk and Novgorod provinces of M. Economic newspaper No. 1,2,3 2000 (3 pp.)

On the roads of myths (A.S. Pushkin and Russian folk tale) // Ethnographic review No. 2 2000 p. 128-140 (1.5 p.p.)

Where did our Santa Claus come from // World children's theater No. 2 2000 from 94-96

Is our Santa Claus so simple // Around the World No. 1.2001 p. 7-8

Concept of the program “Veliky Ustyug - The Homeland of Father Frost” Vologda 2000 (5n.p.)

Even the names of the rivers have been preserved (in collaboration with A.G. Vinogradov) // St. Petersburg - New Petersburg No. 18 2001.

(0.25 p.l.)

Where are you, Hyperborea? (in collaboration with A.G. Vinogradov) // St. Petersburg - New Petersburg No. 22 2001. (0.25 p.l.)

Reflection of Vedic mythologies in East Slavic calendar rituals // On the way to revival. Experience in mastering the traditions of folk culture of the Vologda region. Vologda. 2001 p.36-43 (0.5 pp.)

Traditions of deep antiquity (co-authored with A.G. Vinogradov) in the edition of New Petersburg (0.25 pp.)

Golden thread (The most ancient origins of folk culture of the Russian North)

Archaic roots of traditional culture of the Russian North, Vologda. 2003. (11.5 pp.) Historical roots calendar rituals

. Vologda. 2003 (5 pp.)

Ferapontovskaya Madonna // Pyatnitsky Boulevard. Vologda. No. 7(11), 2003. p. 6-9. Eastern Europe

as the ancestral home of the Indo-Europeans. (co-authored with A.G. Vinogradov) // Reality and subject. – St. Petersburg. 2002. No. 3 volume 6.p.119-121

On the Localization of the sacred mountains Meru and Khara // Hyperborean roots of Kalokagathia. – St. Petersburg, 2002. p.65-84

Rivers - repositories of memory (in collaboration with A.G. Vinogradov) // Russian North - the ancestral home of the Indo-Slavs. – M.: Veche.2003. pp.253-257.

Ancient dances of the Russian North//Russian North - the ancestral home of the Indo-slavs. – M.; Veche. 2003, pp.258-289.

Vedas and East Slavic calendar rituals // Russian North - the ancestral home of the Indo-Slavs. M.;

Veche, 2003. p.290-299.

A.S. Pushkin and the most ancient images of Russian fairy tales // Russian North - the ancestral home of the Indo-slavs. M.: Veche. 2003. p.300-310.

Aryana-Hyperborea - Rus'. (In collaboration with A.G. Vinogradov). Manuscript. (50 autol.)

Born into a military family. In 1970 she graduated from the Faculty of Theory and History of Fine Arts at the I. E. Repin Institute of Painting, Sculpture and Architecture in Leningrad. After graduation, she worked in Anapa and Krasnodar. In 1978-2002 she lived and worked in Vologda. In 1978-1990 - researcher at the Vologda Historical, Architectural and Art Museum-Reserve. In 1990-2002 - researcher, then deputy director for scientific work of the Vologda Scientific and Methodological Center of Culture. She taught at the Vologda Regional Institute for Advanced Training of Teaching Staff and at the Vologda State Pedagogical Institute.

From 1984 to 1988, she studied at the graduate school of the Institute of Ethnography and Anthropology of the USSR Academy of Sciences, where she defended her dissertation on the topic “Archaic motifs of Northern Russian ornamentation (on the issue of possible Proto-Slavic-Indo-Iranian parallels)”, receiving the degree of Candidate of Historical Sciences. In 2001, she became a member of the International Club of Scientists (a non-academic organization with liberal conditions for entry).

In 2003 she moved from Vologda to St. Petersburg.

She died on the morning of November 26, 2015 at the Almazov Cardiology Center in St. Petersburg. She was buried in Sheksna, next to her husband, the architect German Ivanovich Vinogradov.

The main range of scientific interests is the Arctic ancestral home of the Indo-Europeans, the Vedic origins of North Russian folk culture, the archaic roots of North Russian ornament, Sanskrit roots in the topo- and hydronymy of the Russian North, rituals and ritual folklore, the semantics of folk costume.

Criticism

S.V. Zharnikova was a supporter of the non-academic Arctic hypothesis, which is currently not recognized by scientists around the world (with the exception of a small number, mainly from India). Following N.R. Guseva, she repeated the thesis about the close relationship of the Slavic languages and Sanskrit and insisted that the ancestral home of the Aryans (Indo-Europeans) lay no less than in the Russian North, where the legendary Mount Meru was supposedly located.

S. V. Zharnikova believes that this hypothesis is confirmed by the similarity of Sanskrit with Northern Russian dialects (although this similarity at the level of consonance of individual words is insignificant, explained by the fact that both languages belong to the Indo-European group and, in general, does not exceed the similarity of Sanskrit with other dialects of the Russian language and with many others Indo-European languages). In her assumptions, S.V. Zharnikova ignores the achievements of modern historical linguistics, which have quite accurately established the origin of the northern dialects of the Russian language from the much more southern Proto-Balto-Slavic languages.

S. V. Zharnikova found an explanation in Sanskrit parallels large quantity toponyms on the territory of Russia, even those whose origin has long been established and is in no way connected with Sanskrit. Toponymist A.L. Shilov, criticizing S.V. Zharnikova’s interpretation of the etymology of hydronyms, the origin of which has not yet been established, wrote: “...maybe recognizing “dark” names as fundamentally indefinable is still better than declaring them Sanskrit, as is done with other hydronyms of the Russian North - Dvina, Sukhona, Kubena, Striga [Kuznetsov 1991; Zharnikova 1996].

Bibliography

East Slavic pagan supreme deity and traces of his cult in the ornamentation of North Russian women's headdresses // All-Union session on the results of field ethnographic research in 1980-1981. Abstracts of reports: city of Nalchik 1982, pp. 147-148
On an attempt to interpret the meaning of some images of Russian folk embroidery of an archaic type (regarding the article by G. P. Durasov). // Soviet ethnography 1983, No. 1, pp. 87-94
Archaic motifs in Nort Russian folk embroidery and parallels in ancient ornamental designs of the Eurasian steppe peoples // International association for the study of the cultures of Central Asia. 1984.
About some archaic embroidery motifs of Solvychegodsk kokoshniks of the Severodvinsk type // Soviet ethnography 1985, No. 1 pp. 107-115
Archaic motifs of North Russian embroidery and sack weaving and their parallels in ancient art peoples of Eurasia// Information bulletin of AIKCA (UNESCO) Moscow: Science 1985, 68 pp. 12-31
Reflection of pagan beliefs and cult in the ornamentation of North Russian women's headdresses. (Based on material from the Vologda Regional Foundation local history museum) // Scientific and atheistic research in museums of the Leningrad State Museum of Radiology and Art, 1986, pp. 96-107
On the possible location of the Holy Hara and in Indo-Iranian (Aryan) mythology // International association for the study of the cultures of Central Asia. 1986.
On the question of the possible localization of the sacred mountains Meru and Khara of Indo-Iranian (Aryan) mythology // Information bulletin of AIKCA (Unesco) M. 1986, vol. 11 pp. 31-44
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Phallic symbolism of the North Russian spinning wheel as a relic of the Proto-Slavic-Indo-Iranian proximity // Historical dynamics of racial and ethnic differentiation of the population of Asia. M: Science 1987, pp. 330-146
On the possible origins of bird images in Russian folk ritual poetry and applied art // All-Union Scientific and Practical Conference. Folklore. Problems of conservation, study, propaganda. Abstracts of reports. Part one. M. 1988, pp. 112-114
Archaic motifs of Northern Russian ornamentation (on the question of possible Proto-Slavic-Indo-Iranian parallels) // Cand. Dissertation, Institute of Ethnography and Anthropology of the USSR Academy of Sciences, 1989.
On the possible origins of the image of a horse-deer in Indo-Iranian mythology, Scythian-Saka and North Russian ornamental traditions // Semiotics of culture. Abstracts of reports of the All-Union School-Seminar on the Semiotics of Culture, September 18-28, 1989. Arkhangelsk 1989, pp. 72-75
Where are you, Mount Meru? // Around the World, No. 3 1989, pp. 38-41
Tasks of ethnographic study of the Vologda region // Second local history scientific and practical conference. Abstracts of reports. Vologda 1989
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Possible origins of the image of the horse-goose and horse-deer in Indo-Iranian (Aryan) mythology // Information bulletin of the AIKCA (Unesco) M: Science 1990, vol. 16 pp. 84-103
Reflection of pagan beliefs and cult in the ornamentation of North Russian women's headdresses (based on the material of the Vologda Regional Museum of Local Lore) // Scientific and atheistic research in museums. Leningrad. 1990 pp.94-108.
Ritual functions of North Russian women's folk costume. Vologda 1991 45 pp.
Patterns lead along ancient paths // Slovo 1992, No. 10 pp. 14-15
Historical roots of North Russian folk culture // Information and practical conference on the problems of traditional folk culture of the North-Western region of Russia. Abstracts of reports and messages. Vologda October 20-22, 1993 pp. 10-12
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Where are you, Hyperborea? (co-authored with A. G. Vinogradov) // St. Petersburg - New Petersburg No. 22, 2001
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Digest of articles. Issue 2. Publishing service Ridero. 2016
Hydronyms of the Russian North. USA. 2016 475 pp.
Hydronyms of the lands of the Earth Belt. USA. 2017 368 pp.

»For a month now we have been preparing a komoeditsa together with Lesnaya Skazka. Yesterday I went to check the details. And right at the station I was caught by a call from Sterkh: a lecture by Veleslav and Rezunkov was scheduled in Hertsovka. Initially, I refused, especially since my electric train was cancelled. However, Sterkh insisted on my presence. Not being able to figure out why he needed it, I arrived at the university an hour late. In addition to that conversation with Veleslav, I thought about screwing Rezunokva and piling on the lobster, which never misses a single event like this. In short, he came.
How glad I was that I was an hour late! The first to speak was Zharnikova, a supporter of the Arctic ancestral home of the Slavs and the origin of our ancestors from India. And I had to listen to her for another hour! I then said to the Siberian Crane: “I can flog such bullshit too! Does Zharnikova know how to repair cars?”

This hour, and apparently the previous one, she painted Slavic culture and the Arctic ancestral home of the Slavs in a rather unsystematic presentation of the material. Not only is it unsystematic, it is also illiterate! Mainly quoted Afanasyev. When she needed to supplement or confirm something from her theories, she turned to the Vedas, the Mahabharata and the Book of Veles (which “put everything in its place”). She derived the Russian “beggar” from a Sanskrit homonym meaning “mummered”. Forgetting about the Anatolian dialect, she called the Russian language the closest to Sanskrit. Emphasizing that pancakes are not symbols of the sun, she attributed them to the attributes of the moon. She derived the Slavic “Svyatki” from the Sanskrit “Svyatki”. She gave out the following pearls: “at Maslenitsa the first pancake is lumpy, because our ancestors threw three lumps of earth into the grave,” “the spinning wheel is a symbol of masculinity,” “the name of the goddess of dawn Ushas is close to our “horror.” When she finished and asked if there were any questions, I howled: “Fuck it! Listen to this again!” However, questions followed. I had to participate. I tried to point out to Zharnikova all her mistakes, but every time she tried to excuse herself with two arguments - “I didn’t say that” and “read the primary sources, it’s all there.” I tried to understand lunar pancakes and solar symbolism, pointing out that according to Buenok and Ryzhenkov, some pancakes were baked so that a solar cross was printed in their circle, which Zharnikova herself mentioned as a symbol of the sun. She excused herself on the topic, “well, this is already the 19th century, but in earlier primary sources you will not find a mention of a pancake as the sun. Not a single folklorist mentions this.” I noticed that I had just mentioned two names. She waved it off, saying that our time is not valued. And in general, Lermontov himself compared the Moon to a pancake. I snapped, “one poet compared the sun to a sniper scope.” In response, I received a statement that in the 19th century (which sharply became authoritative in terms of paganism, although the opposite was previously stated) there were no sniper scopes. He started talking about Egypt, listening to his portion of “I didn’t say that.” Zharnikovagorda stated that the Slavs left Egypt because they called their country Ta-Kem, “which means “Land of Kem,” and in Russia there is also Kem.” The caustic “actually “Whom” is “black”” confused Zharnikova, but did not shake her perseverance. The remark that the sounds “r” and “l” in Egyptian grammar were written with one symbol was also ignored. But one of Zharnikova’s supporters stood up, saying that in all the sources she saw, God’s name was “Ra”, and nothing else. I replied that there is such a thing as tradition. And according to it, Babylon is also called Babylon, although its name in the original is “Bab-Alu”. The response I received was a muttering: “The main thing is not the name, the main thing is the essence.” I was tired of arguing further, especially since Zharnikova repeated her lecture for the second time in the circle of fans.”