"am-an-an" For a discussion of this root see Pokorny,( I, 310-311, 726). For the curious I suggest examining the possibilities in Robert Beard's collection of electronic dictionaries.
Anfang The German word for "beginning" is actually related to anfassen, Wolfgang Pfeifer, Etymologisches Wörterbuch des Deutschen, 2 vols. 2 Auflage (Berlin: 1993), Vol. 1, p. 40.
man In fact, the Indo-European root for "thought" is *men-. However, "man" is found at the root of many Sanskrit words for thought. Bely, as has been mentioned, uses three primary sources for his own examples of roots: Karl Brugmann, Kurze vergleichende Grammatik der indogermanischen Sprachen,(1904 ), A. Meillet, Introduction a l'étude comparative des langues indo-européennes(1903) and [F.] Max Müller, Lectures on the Science of Language (1866). Bely does far more than copy, however. In no instance can all of his own examples be traced to a single instance or even to a single author. Rather he has assimilated their findings and embellishes them with his own, departing as the poet from a strict empirical etymological evidence of connections. In the course of copying from different languages, passing it through Cyrillic or not, eliminating the Greek script retained by most linguists of his time, Bely has permitted several typographical errors to enter this text. Where these are readily apparent I have corrected them in the translation. In cases where I have not found the reference I look for assistance from my readers. It is curious that Bely does not cite the leading Russian etymological dictionary of his time: Preobrazhensky, all the more so since his approach is closer to an etymological study of roots, rather than of the sound changes that serve as the basis for the work of Brugmann and Meillet. Preobrazhensky relies on Brugmann's longer and more complete: Grundriss der vergleichenden Grammatik der indogermanischen Sprachen, 2 vols., 2 Auflage (Strasbourg: 1897-1906).
man-yti Here is one of several typographical errors in the original Russian. Compare the Russian with the corrected English. Meillet and others will see the root for "thought" in *men with the Sanskrit form due to vowel gradations. Cf. Meillet, 222.
Zendic thought is -- mana, in Sanskrit thought is -- manah According to Brugmann (111) manas- is Sanskrit; av. [Zendic] is manah-
prayer is -- both man-ma, and man-tra. "Mantra" is indeed Sanskrit for "prayer, sacred counsel." I have not found "manma."
mind is -- mana-s Sanskrit
had in mind is -- mamn-ate Bely may mean the Sanskrit manyate.
mineti Lithuanian "mention"
menos Greek "spirit"
mens Latin "mind."
menme This should probably be meanme Gaelic "spirit, will."
Evangelist John. Bely was particularly fond of the passage in the Gospel Of John: "In the beginning was the word." See John, I, I.
Elohim. One of the Hebrew names for God, or of the gods. OED
Adam Kadmon Sometimes "adam qadmon" is the primordial Adam. In medieval Jewish Cabala it was based on the "image of God" a reference to Genesis 1:26 "God said, 'Let us make mankind in our own image and likeness." The word "Adam" comes from the Hebrew word for "man." Cf. adom "red" and "adamah "earth." (OED).
mana Cf Pokorny (I,700) for his discussion of manu-s, mann,
ame Latin "love." Related to am(m)a - ami "mother," Gr. ammas for "mother" and Latin amicus "friend" and amare. "to love." (Pokorny, I,36)
Mann German "man." German Mensch "person" is also perhaps related to *men- "to think." Müller, Lectures (425) offers the connection of Sanskrit "manu" for "thinker with the German words for "man." See the etymology of English man, [Com. Teut.: OE. man(n, mon(n (pl. and dat. sing. men(n), also rarely manna wk. masc., corresponds to OFris. man, mon, OS. man (inflected mann-, pl. man), Du. man (pl. in MDu. manne, man, in mod.Du. mannen, rarely mans), OHG. man sing. and pl. (MHG. mann sing. and pl., mod.G. mann, pl. maenner), ON. man-r, rarely mann-r, accus. mann, genitive manns, pl. menn, rarely menr, mÊnr (Sw. man, Da. mand,, Goth. manna, accus. mannans, genit. mans, pl. mans, mannans. The forms in the various Teut. langs. belong to two declensional stems, the OTeut. forms of which would be *mann- and *mannon-. (The ON. man str. neut., slave, may possibly be related, but the connexion is doubtful). The OE. plural menn is the regular descendant of OTeut. *manniz, and the dative menn of OTeut. *manni, from the cons.-stem *mann-.
It was formerly regarded as certain (on the ground of the supposed correspondence with Skr. manu man) that the nn of *mann- was derived from an original nw. The now prevailing view is that the second n represents the zero-grade of the suffix of a stem of which the Gothic form would be *manan-. This hypothesis accounts for the otherwise obscure form mana- which the word assumes in Gothic compounds; if it be correct, the Teut. word and the Skr. manu cannot have any nearer relation than that of independent derivatives of a common root. They have been usually referred to the Indogermanic *men-, *mon-, to think (see mind n.), so that the primary meaning of the n. would refer to intelligence as the distinctive characteristic of human beings as contrasted with brutes. Many scholars, however, regard this as intrinsically unlikely to have been the original sense, though no plausible alternative explanation has been suggested. In all the Teut. langs. the word had the twofold sense of "human being" and "adult male human being," though exc. in Eng. it has been mainly superseded in the former sense by a derivative (Ger., Du. mensch, Sw. menniska, Da. menneske: cf. mannish n.).] OED