Abstract: The subject of this article is the question of the authenticity, as well as the divine status of celestial maidens in Mari mythology. The images of celestial maidens (for example, Yumyndyr – the Daughter of Heaven/ God) in Mari mythology are archetypal. In addition, images of celestial maidens are found in the mythology of the Finns, Karelians, Komi and Mordvins. So, Komi is the famous daughter of the sun Zaran, Mordvins – Castorgo and Vecorgo, the daughters of the goddess Ange-Patiai. Among the heavenly maidens, in addition to Yumyndyr, Mari can be noted Piambar, Yymyndyr, Yuktalche, Pampalche, etc. Nevertheless, some researchers doubt the authenticity of the image of Yumyndyr in view of the fact that it is supposedly the only proper mythological image in Mari mythology. However, Mari still has a real myth about Piambar, the daughter of Kugo Yumo. In addition, images of celestial maidens are present in many Mari fairy tales, songs, and spells. The materials indicate that Yumyndyr and similar characters act as archaic deities who have retained their connection with the aquatic environment, the cult of ancestors, as well as their magical and protective functions. As a local deity, the goddess Piambar is still revered by some Mari groups. Thus, the divine status of celestial maidens in Mari mythology is complex and contradictory. On the one hand, the images of heavenly virgins are common and popular in folklore, incantation magic, on the other hand, they are modestly represented in rituals and prayers. However, in our opinion, this does not allow us to assert that the heavenly virgins in Mari mythology became only a "reduced" version of the former goddesses. Rather, we are talking about the complex evolution of images from matrix-centered deities to folklore, fairy-tale and local characters.

Abstract: The subject of this study is parallels in the solar myths of the Turks, Mongolian peoples and Eastern Finno-Ugric peoples. This article is a continuation of a previously published article devoted to the review and analysis of lunar motives in the beliefs of these ethnic groups. As in the previous work, the authors attempted, based on a comparative analysis of mythological images and plots, and specifically solar myths, to provide additional arguments in favor of confirming V.V. Napolsky's hypothesis about the existence of a special North Asian community of mythologies of the peoples of Northern Eurasia.
Based on the conducted review analysis, based on the research scientists, the authors came to the following conclusions. Firstly, among the Turks, Mongolian peoples and eastern Finno-Ugric peoples, solar myths retain a number of common archaic features: the insignificant role of the sun compared to the role of the moon in some beliefs and rituals, the idea of ancient, several suns. Secondly, as it was already pointed out in the previous article, the mythologeme about the emergence of the sun from water acts as a characteristic Ural-Altai element. Images of the sun in the form of a man, an animal, an eye, a monster, and a predominantly female character should also be attributed to the category of ancient features in the solar myths of these peoples. Thirdly, the Turks, the Mongolian peoples and the eastern Finno-Ugrians already have a noticeable rise in the role of the sun, the cult of the "sun king", which is associated with the change of matriarchy to patriarchy, the transition to agriculture and cattle breeding. Thus, new arguments were obtained in favor of V.V. Napolsky's assumption about the existence of a North Asian mythological union.

Abstract: Parallels in lunar myths of the Turks (ancient Turks), Mongolian peoples and Eastern Finno-Ugric peoples (Mordvins, Mari, Komi, Udmurts) are the subject of this research. So far, lunar motifs in beliefs of these ethnic groups have not been specially compared with each other. In the article, the authors make an attempt based on a comparative analysis of mythological images and plots, and specifically, lunar myths which are essentially universal for all peoples of the world, to provide additional arguments in favor of confirming the hypothesis of V.V. Napolskikh about the existence of a special North Asian community of the Northern Eurasian peoples mythologies.
Based on the review analysis and the research, the authors have come to the following conclusions. Firstly, the moon deity in myths of the Turks, Mongolian peoples and Eastern Finno-Ugrians is a predominantly male deity having a close link with the underworld and the image of the death god. Secondly, the mythologeme about the origin of the moon from the water is another specific Ural-Altai element. Thirdly, in the mythology of the Turks, Mongolian peoples and Eastern Finno-Ugrians, the deities of the moon, most likely, go back to totems in the form of birds (primarily waterfowl), a bull, probably more related to the water element.
Thus, the assumption of V.V. Napolsky about the existence of a North Asian mythological union receives additional support.