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The article explores the parallels in the structure of character systems of the Karachay-Balkarian version of the Nartiada and Yakut heroic epos Olonkho. The main focus is on the typical attributes and plot functions of such groups of characters as celestial demiurges and protectors of epic heroes and their demonic antagonists. The research aims to assess the degree of typological proximity of the studied traditions based on the analysis of one of the levels of the system of epic characters. The article reveals the close connection of the plots of the Karachay-Balkarian Nartiada and the Yakut epic Olonkho with the ritual and mythological context. In both traditions, a similar circle of characters in structure and functions is revealed — the patrons of the hero, attributed as deities (тейри, айыы таҥара) and also represented in the real religious and mythological practice of the bearers of traditions. Noticeable coincidences in the plots of the Karachay-Balkarian and Yakut epics are also found in the field of demonological conceptions. They have such common features as the chthonic kind and monstrous appearance of the antagonists of the hero, the presence in the plots of an expressive image of the mother of epic demons. These features stem from the general typological properties of the archaic heroic epic. At the same time, such features as the serpentomorphism of the chthonic demoness and the ‘landscape’ semantics of tropes applied to antagonists can be considered as genetically related elements, possibly dating back to the proto-Turkic mythological worldview.

Background. Latin baroque literature of Ukraine represents inheritance and unique interpretation of classical and medieval plots. Ukrainian poets and Ilarion Yaroshevytskyi, in particular, demonstrate their literary mastership and cultural reception of the time. His poem reflects the baroque worldview of distorted world and struggle of good and evil, spirit and flesh, Christian and pagan views, ascetic and secular life. The goal of the article was to conduct in-depth analysis of linguopoetic peculiarities of the poem in order to present the author's embodiment of the baroque worldview by the language means. Methods. The following methods were employed: method of linguostylistic and linguopoetic analysis, method of cultural interpretation, contextual and interpretative method, classification, systematization and generalization. Results. Analysis of the elegiac poem revealed the following linguopoetic peculiarities: 1) at lexical level – the use of mythological names denoting divinities and their epithets (Mars / Gradivus, Venus / Diona / Cypris / Erycina, Artemis, Lar); mythological characters (the Meduse Gorgon, Daedalus and Icarus, Eryx, Charybdis); 2) at syntactic level – parallel constructions / chiasm; inversion of the three types; 3) at stylistic level – direct speech; irony; repepetitions; comparisons; 4) at conceptual level – the oppositions of war and peace; secular and ascetic life; christian and mythological worldviews; spiritual and corporeal love. Conclusion. Latin elegy, represented in a poetic course "Cedrus Apollinis", contributed to the development of the genre in Ukrainian baroque literature and corresponded to the classical Latin samples. The poem demonstrates the author's awareness of mythological and medieval plots and their bizarre combination in elegiac genre.

The article is devoted to the study of the phenomenon of post-traumatic growth, a theoretical-psychological analysis of scientific ideas about the nature of post-traumatic growth is carried out, the key definitions and main prerequisites for the separation of this phenomenon into an autonomous concept are analyzed. The article highlights the main theoretical approaches to the study of post-traumatic growth, in particular, analyzes the origins of ideas about personal growth as a result of experiencing a traumatic experience in mythological and religious worldviews, in the philosophical views of antiquity and modernity, reviews literary sources devoted to the issue of post-traumatic growth, highlights key paradigms of conceptual understanding of this phenomenon, in particular from the point of view of psychodynamic, humanistic, existential, cognitive approaches, as well as from the positions of a positive psychological approach. The article contains an analysis of key concepts that explain the psychological transformations that can occur as a result of the experience of experiencing traumatic events, the theories of psychological directions are analyzed, aimed at revealing the mechanisms and factors that lead to positive changes in the personality in the post-traumatic period, which in turn is supported by the analysis relevant empirical research and applied methods for the development of effective psychological strategies for supporting trauma survivors. The article examines critical views on existing theoretical concepts and identifies unresolved aspects in the understanding of the concept of post-traumatic growth, an attempt is made to systematize conceptual approaches to build a holistic picture of understanding posttraumatic growth as a socio-psychological phenomenon. This problem actualizes the need for further scientific research to expand the scientific understanding of the phenomenon of post-traumatic growth and improve the practical applications of this knowledge in the context of psychological support and psychotherapy of persons who have experienced a traumatic experience. [ABSTRACT FROM AUTHOR]

The relevance of this research is determined by the significance of questions concerning the development of human worldview through the assimilation of cosmogonic and ethnogonic myths, which represent conceptions of the surrounding world. This study aims to investigate the worldview foundations of Azerbaijani cosmogonic and ethnogonic myths, as well as to conduct a philosophical and aesthetic analysis of mythological poetic aspects. Achieving the stated goal involves the utilization of culturalhistorical, philosophical-aesthetic, and mythopoetic research methods. Azerbaijani cosmogonic and ethnogonic myths offer insights into the primordial origins of the world, life on Earth, and the fundamental principles governing the relationship between human communities and nature. They shape the worldviews of individuals, and although they may appear fantastical to contemporary observers, they are pragmatic in guiding how one should comprehend and perceive the surrounding world, assess it, and adapt to it. The timeless truths in the minds of ancient people manifest as a portrayal of the starry sky, with the sun, moon, and stars, elucidating their influence on social life and the relationships between natural phenomena and events. Explanations for the behavior of natural entities have a pragmatic nature, as the understanding of cause-and-effect relationships is projected onto human life, the system of governance, and spiritual-moral values. The philosophical and aesthetic specificity of Azerbaijani cosmogonic and ethnogonic myths is characterized by an anthropocentric and theocentric orientation, in the sense that God or humanity emerges as the core of the mythological worldview and mythological narrative. The inherent anthropomorphism of the natural world, reflecting a primal syncretism, organizes mythological storytelling in which the hero of the myth can be a human, a deity, or an animated natural element. However, semantically, the primary focus of the narrative is not the hero but rather the action or deed. Like myths in other cultures, Azerbaijani myths incorporate ethical elements, featuring evaluative components. However, the subject of evaluation is not the hero but rather the action, process, or deed – precisely these elements serve as the semantic dominants in the description of cosmogenesis and ethnogenesis. The composition of Azerbaijani myths is characterized by specific elements including repetitions, syntactic and figurative parallelism, implicit and explicit comparisons, popular motifs such as the abduction of the Sun and Moon, worldwide floods, themes of death and immortality, light and darkness, and the portrayal of giants carrying the weight of the world, among others. The narrative structure is constructed upon binary oppositions that correspond to the spatial and sensory orientation of human beings, reflecting relationships within a cosmic, social, or sacred continuum. The plots of myths related to the creation of the world are distinguished by variations in their beginnings and event sequences. However, in contrast to European myths, a consistent element in mythological events is the concept of monotheism, which serves as a constant thematic thread throughout these narratives.

В данной статье посредством лингвокультурологического анализа репрезентаций концепта «Душа» в русской языковой картине мира реконструируются значимые семантические и онтологические связи данного концепта с сопряжёнными понятиями. Анализ демонстрирует, что отношения, лежащие в основе мифологической картины мира, основаны на параллелизме человека и природы и на пересечении соответствующих концептуальных полей. В частности, мифологизация души у восточных славян оказывается сложным сплавом анимизма, зооморфизма и антропоморфизма. Типологические соответствия обнаруживаются посредством межъязыковых сопоставлений, поскольку стремление мифологического сознания к отождествлению, идентификации разных элементов мироздания является универсальным принципом, реализующимся в мифологиях различных этносов. При этом особую значимость обретает этимологический анализ лексем, формируя доказательную базу лингвокультурологических гипотез.

The article attempts to reconstruct the image of a witch based on the interrogation records of those accused of witchcraft during the Salem trial (Massachusetts, North America, 1692) and related materials. The subject of research is the phenomenon of prosecution on those accused of witchcraft. The source base are the records of the Salem process, transcribed and published in 1977, as well as a number of documentary testimonies of witnesses, speaking from a puritanical viewpoint. The article examines the features of the mythological worldview of traditional society, dictated by the belief in supernatural influence (witchcraft). After analyzing the interrogation records of the first accused during this trial and considering a number of their biographical data, the author comes to the conclusion that the situation demonstrated by this trial is paradoxical: in fact, arbitrary people are subjected to persecution, and the reconstruction of the image of a witch that could underlie such accusations, does not seem possible. The author's conclusions are essential for the study of both the phenomenon of witch-trials and the mentality of traditional society. This article was conducted from an imagological perspective relevant to modern social studies.

This article studies the specific processes of the worldview representation by dint of phraseological units based on mythonyms. It considers questions of relevance or irrelevance of the mythological component in various spheres of life in modern society, the validity of archaic forms of worldview as an inalienable part of culture in the aspects of regulatory and prognostic functions of contemporary communication, which mostly explicate scientific worldview’s structural peculiarities. The focus of our research is devoted to the phraseological borrowings that had been modified during the process of penetration into the English language, and that are originally based on lore of Celtic mythology. Continuous sampling technique was used to find adjuvant means of speech, that subsequently led to component and concept and conceptual analyses, the sustainable speech figures are identified by structural-semantic classification; there is a research on linguacultural peculiarities that conduce the occurrence, establishment and actualization of naive and mythopoetic overtones of meaning in phraseological units of English with a Celtic mythonym as one of the essential components. The phraseological units, containing a component of Celtic mythonym as the core, molding generalized meaning, are mostly presented as substantive, adjectival and verb derivatives, that are based on referential-denotative metaphorical transfer. Mythonymical overtones are actualized in speech carrying the same imagery and its implication of significance that were laid intentionally into mental imagery in naive and mythological worldview. Within the implementation of prototypical opposition of «my/other’s» in the perceived mythologeme the negative meaning is found as dominant.

The article analyzes transformation processes in the Ossetian ethnic tradition that resulted from the modernization of the Great Reforms era. While the article covers the late nineteenth and early twentieth centuries, the changes in question stretched beyond these limits, being complex in nature and increasing gradually. As mountainous Ossetia was drawn into the orbit of Russian influence the ethnic isolation was ended, and certain aspects of the tradition changed. The period of Great Reforms contributed to the strengthening of capitalist development in the Russian Empire. This period provided significant changes not only in the economic but also in the socio-cultural life of the Ossetian highlanders. We observe a gradual modernization of the archaic tradition of the ethnos at that time. This transformation of the traditional ethnic worldview of the Ossetian highlanders is reflected in various narrative sources. In particular the folk legends recorded by representatives of the educated part of Ossetian society carry significant information. The bearers of oral folklore - the inhabitants of mountainous Ossetia - often introduced new realities into the narratives, elements that were atypical for the archaic consciousness. Folk legends therefore constitute an important source for studying the processes of modernization of the traditional consciousness. The present article studies these processes with the folklore legend The Tale of the Lonely recorded in the nineteenth century, which reflects ideological transformations characteristic of the ethnic consciousness in this period.

The article attempts to render a speculative image of the otherworld as represented in Russian onomastic material. The concept itself refers to an imagined metaphysical reality in which most important locations and characters are specified by proper names. The study deals with proper names that suggest references to death and the related notions (metaphorical names of death, cemeteries, topographic objects, and creatures of the otherworld). A particular focus is made on name constituents of dialectal phraseological units in the vernacular of the Kama River area (field materials collected from 2003 to 2018 in the southern and northern parts of the Perm Region). These onymic components are regarded as linguocultural concepts reflecting believers’ worldview and attitude to existence. The semantic analysis of set phrases is carried out against the background of general Russian dialectology, with occasional references to the context of folk traditions of the Kama Region (texts of visions, dreams, and loose retellings of Biblical plots). The study illustrates that proper names add to the clarity and consistency of the afterlife image. In its onomastic reflection, the otherworld is more similar to the real world other than a hostile and dangerous demonic space. The analysis of semantic properties and cultural connotations of the personal and place names under study reveals that, in popular understanding, the otherworld is inseparable from the earthly life. This verbal representation of the otherworld, on the one hand, testifies to the archaic state of worldview with no division into real and imaginary and, on the other hand, serves as a form of psychological adaptation to the problem of life’s ending. The findings of the study may contribute to further research on the cognitive and virtual aspects of onomastics.