Abstract: The subject of this article is a comparison of the astral mythology of the Turks and Finno-Ugrians using the example of key mythologems-astronomers of the Milky Way and the Polar Star. The main research method was the analysis of the available ethnographic literature on the astral mythology of the Turks and Finno-Ugric peoples. As we have found out, the eschatological myth of the dog stars (wolves), which are tied with ropes to the Pole Star, is very popular among the Turks. The comparison of the Milky Way with the "road of birds" was known to the Turks and Finno-Ugrians, but, according to experts, it arose mainly among the Uralic peoples. Nevertheless, we assumed that the basis of the myth of the emergence of the "bird's road" as a path of migratory birds most likely originated in the Ural-Volga region. The comparison of the Milky Way with a "ski trail" (or just a trail in the sky) was common among the Finno-Ugrians. It probably went back to the Siberian myth of the heavenly hunt. The likening of the Milky Way to snow, rather, as we see it, has a Turkic origin. In our opinion, the comparison of the Polar Star with the "nail" was preceded by the mythologeme of the "world pillar", celebrated by all Turks and Finno-Ugrians. The original mythologeme of the "world pillar" among the Turks was the idea of a Golden Pillar. In addition, the Turks, as specialized cattle breeders, were characterized by the idea of the Polar Star as a hitching post. The peculiarity of the Finno-Ugric names of the Polar Star is that they can directly relate to a bird sitting on top of a world pillar, or even a star goddess.

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 the article is the sources and content of myths about Yumynudyr ("heavenly maiden") in Mari mythology and ritual. The article is a continuation of a previously published work that examined the reliability of information about this key image of Mari mythology, as well as the problem of its divine status.The purpose of the research is a source-based and structural analysis of the myths about the Yuminudyr in order to reconstruct the main semantic links of the original tradition, as well as systematize data on the cult of the "heavenly maiden". To achieve this goal, it was necessary not only to identify the sources of the Yumynudyr myth, but also to identify the most significant thematic and plot motifs in the existing texts, to analyze the rituals associated with Yumynudyr and the image of Piambar close to her. In the course of solving the tasks set, the author of the article used a number of methods: source studies, structural analysis. In addition to analyzing ethnographic literature and folklore collections, field research materials were also used to supplement and clarify existing information about the Yumynudyr. The novelty of the research is the systematization of all information available in the literature about Yumynudyr, the analysis of the little-known myth of May, the daughter of the Mari goddess Shochyn Ava, as well as a comprehensive analysis of texts mentioning the "heavenly virgin", "daughter of God". This made it possible to continue the most promising research of a specialist on the topic, Yu.A. Kaliev, to identify the seven main links of the legend of Yumynudyr, to arrange them in a logical and chronological (according to a hypothetical macro plot) sequence. In addition, based on the field material being introduced into scientific circulation, the accuracy of the details previously recorded by the researchers on the issue of interest to us was confirmed, as well as a more meaningful and systematic and consistent examination of the cult of the "heavenly virgin" for the first time in ethnographic science: to highlight the most significant holidays, rituals associated with the images of Yumynudyr and Piambar.

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.

Abstract: The subject of this study is the motives of the myth of creation from an egg among Mari and Udmurts. Until now, the myth of the world creation from an egg (MCE) has been noted in the tradition of the Baltic-Finnish peoples, as well as the Mordvins and Komi. An analysis of Mari cosmogonic myths and folk songs reveals two mythological motives related to MCE: 1) a cuckoo builds a nest on an oak tree with six branches; 2) a duck (goose) breeds five, six, seven, twelve chicks right on the water (the top of the grass growing in the river middle).
The main conclusions of the study are the following provisions. The image of a duck of the Eastern Mari is not so popular and is replaced by the images of a cuckoo and a swan. A wagtail and an ermine are also mentioned in the Mari folklore which finds parallels in Ainu and Nenets myths. Udmurt variants of folk songs include the mythologem of a duck (goose) with ducklings. The myth of a creator eagle and two ducks was perhaps characteristic not only of the Finns, Hungarians and North American Indians but also of the Mari. The Udmurt myth of creation is characterized by the presence, in addition to Inmar and Shaitan, of a cancer which finds a parallel in the Buryat cosmogonic myth. The motif of primordial ice and frozen primordial earth was probably widespread in the traditions of Izhora, Mari, part of the Bashkirs who were descendants of the Finno-Ugric peoples, Nganasan. And, thus, this motif was apparently present in the Proto-Uralic mythology.