Abstract: This article focuses on the development of such methodology, which on one hand will help to interpret the myths, and on the other – contribute into solution of the scientific problems related to the content of these myths. For the successful solution of the stated task, the work joins such spheres of intellectual activity as mythology and archeology. The remarkable oeuvre of the Persian thinkers and poets Avesta acts as a mythological object of this research. The subject is the timber-grave historical-cultural commonness related to Persians. Accent is made on one of the most famous Avestan myths – the myth of Yima. The initial orientation of the research is the idea about the epistemological character of the myth – its informative attitude towards reality. The other initial orientation – is a dual content of the myth, namely a syncretic union of the two opposing elements – factual knowledge and fiction. The developed in the article methodology first and foremost encompasses the procedure of comparing the content of the myths with scientific data from the corresponding area of knowledge. This procedure is being realized with the help of a certain complex of special methods and approaches, particularly the method of translating the content of the myth from allegorical language into the language of words with direct meaning. The author describes the specific methods of creating myths, which introduce a distinct way of reflecting the reality. Among such methods are: shrinking of the content of the mythical image, simplification of the actual course of events, and syncretism. Scientific novelty consists in the determination of the place and time of events described in the myth, their true character, in demonstration of the lifestyle of ancient people, as well as in establishment of the fact that the actual actors of the described in the myth events, are the carriers of the ancient timber-grave culture.

Abstract: The article is devoted to one of the most important types of semantic creativity of human intelligence – the metaphor which is specific means of display of reality and formation of another, psychologically, ethically and esthetically significant contents. For the analysis the mythology in which for the first time in the history of human thinking reception of a metaforization started being applied is chosen material. The structure of a metaphor, feature of the components making it, an originality of the gnoseological and logical relations between them, a paradoxicality of these relations are analyzed. The special attention is paid to metaphoricalness of mythical images and plots. Features of dynamics and logic of two main stages in genesis of metaphors – a stage of their designing and a stage of interpretation are described. The defining approaches at research of metaphors are cognitive and information, evolutionary and epistemological and nomologichesky, focusing on search of certain regularities and specific logic of process of a metaforization. Such methods as the analysis, distinction, opposition, synthesis, interpretation, identification of the realistic and mystical contents in metaphorical images, their demetaforization appeared the most productive in this research. The specified arsenal of methodological means allowed to receive a number of new results. The whole complex of the methods and receptions of a metaforization used by mythological thinking is revealed. The difficult system of the relations between diverse elements of semantics of metaphors, and also between them, on the one hand, and realities of the vital world of archaic people, with another is characterized. The interpretation of some, the myths of the Indian Veda which still well aren't interpreted which allowed to receive the important information concerning social and spiritual life of the ancient people is offered.

Abstract: Object of research in article is the old question of that, exists or not logic of myths. Positive elements from the point of view of the author in views of many researchers of this problem come to light, since Levi-Bryulya and finishing Levi-Strosom. In structure of archaic consciousness various types of substantial units are isolated and classified, is shown, by means of what cogitative operations they are designed, correspond and unite. Is established that the contents of myths are formed under the influence of certain determinants which carry out a role of the principles of a formation of myths and by that his logicians make a basis. It is noted that leaders among these principles are the principles of realism, a pragmatism, esthetics, etc. Proceeding from understanding of logic as the means operating and organizing thought process, the author shows that such means is available and in consciousness of myth makers that it acts in the form of certain methods, receptions, rules and schemes of formation of the contents of myths and can be called an organon of mythological thinking. The methodology which has allowed the author to carry out the offered analysis of myths, evolutionary, cognitive and information, sociocultural, pragmatical, pluralistic approaches, and also such methods, as comparison, the analysis, differentiation, generalization, etc. were. As a result of the conducted research in article the conclusion about need to distinguish different types of thinking and, respectively, different types the logician is drawn, without seeking to reduce them to one type, namely to formal logic. The understanding of logic formulated by the author allows to find the whole class of specific means and the operations bringing quite certain logic in functioning of mythological thinking.

Abstract: The authors of Indian Vedas had a defined idea that any natural phenomenon has its reason, its moving force - in other words, an actor, a subject. And the actors of cosmic processes and phenomena were described as gods. They were vested with a set of cosmic functions which ensured both, dynamics, as well as integrity and wholeness of the world. This article describes celestial bodies and their corresponding gods - the Sun, the Earth, the Moon, stars and planets. The author describes their genealogy as well as their relations as world's actors. The broad diversity of traits attributed to prominent celestial bodies encouraged the writers of the Vedas to invent deification as a form for their representation. This article offers a system of logical analysis of the images of gods, including multiple levels of their attribution - their appearance, their spirituality, their cosmic and social functions, as well as existing references. Analyzing the gods using this system allowed to demonstrate that their mythical images constitute synthetic mental constructs, consisting of parts of varying epistemological value, which allow us to find information about existing references of the gods, as well as numerous traits of their creators. As it seems, this information allowed the author to present a more realistic interpretation of the images of several gods. The writers of myths have also captured their own vision of several fundamental functions of reality - cyclical nature of events, space, time, both, natural and social. The article presents a logic of comprehension of reality, which is typical for initial phases of any cognitive process, including science.

Abstract: For the authors of the Vedas, the composite character of the universe was obvious. For them, the universe was an organized whole whose parts were in some way related, connected to each other, and well-ordered. Theirs was a five-layered world, which included heaven, earth, and air space. In addition, they assumed the existence of an expanse on the other side of the sky as well as a nether world. To the Aryans, heaven and earth, as the main parts of the universe, were sources of physical and moral strength and a reliable support to their lives. Their understanding of the universe was based on an ontological idea of a universal genesis. The sky, in turn, was set. It was seen as a medium for various activities. Aryan Rishi sages came to the conclusion that extended travel into the depths of the universe would help one find objects and phenomena of a qualitatively different kind. In air space, gods carried on their activities, and through this a connection was established with people. As the Aryans saw it, there was a continuously rotating wheel of days and nights around the earth, which gave rise to the different parts of the day. The Aryans did not see any problems in relation to how the heavens and the earth were held up as they had a range of solutions to this issue. In the Vedas, many of the images of space objects and phenomena are inverse in nature, i.e. they are contrasted with respect to their referents. The universe, in their view, was spherical, heliocentric, with borders. This image of the world was based on a geomorphological paradigm using the principle of dynamism. The Rishi also attracted ontological ideas of development and a genetic relationship of elements of the universe. The general nature of this worldview shows the lack of balance in ancient thinking and indicates a different level of development of some of its aspects. This type of intelligence was characteristic of other periods of mankind's spiritual history also.