the ‘inside’ other 89
these notions, especially in the Bulgarian folklore today, came thanks
to the “illiteral relations among Slavs, Bulgars, and (Thracians) pagans
at least until the 9th century”^11 and, therefore, they do not have in fact
nomadic roots only.
Reminiscences are also visible amongst Magyars, whose early his-
toric destiny, especially in the course of the ninth century, is closely
connected to the Khazar khaganate. In the second half of the tenth
century, the wife of Geza, Sarolta, though already a Christian at that
time continued to drink from time to time and loved riding.^12 In the
‘maiden-warrior’ plot, the Bulgarian folklore bears signs, too, for the
existence of the same old notions.^13
During the Middle Ages, similar legends and similar status were
typical for the women in Volga Bulgaria. Some authors, Arabs or Per-
sians, namely Ibn Fadlan (tenth century), Ibn Rusta (tenth century),
or al-Garnati (twelfth century) mentioned such motifs. Legends about
women giants, called “alypi”, existed in Volga Bulgaria during the
Early Middle Ages and could be explained with the conditions in the
Bulgar society, where the women had more freedom; the same was
typical also for the Huns, Turks, and Oghuz tribes and, as a whole,
for the so-called nomadic/‘steppe’ empire.^14 Ibn Fadlan narrates about
the rite and law in Volga Bulgaria according to which the ruler’s wife
attended the ritual feast and adds that during funerals men are those
who are obliged to mourn and not the women.^15
Among the Burtas tribes who were once subjects to Khazaria and
later Volga Bulgaria, the maidens that had already achieved the age
of full maturity stopped obeying their fathers and could freely choose
husbands.^16 In the lands that once were under Volga Bulgars’ rule and
now are part of Tatarstan there is clear evidence from toponimy, which
shows such notions, namely “kiz kala” (“maiden’s town”), or “kiz tau”
(^11) Fol 1991, 18.
(^12) Thiethmari Merseburgensis Chronicon 1957, 444 (L. VIII, Cap. 4). Cf. Petrukhin
1996, 31–43, esp. p. 40, who points out that all these stereotypes could be a product of
the clichés in depicting the “barbarians”, a practice which was so dear to the mediaeval
authors. Also see, Sarangerel ( Julie Ann Stewart) 2002, 317–318.
(^13) See details in, Kamenov 1991, 132–138. For women’s status and living conditions
in the Varangian society see, Petrukhin 1996, passim.
(^14) Davletshin 1990, 93–94.
(^15) Ibn Fadlan 1992, 39, 61.
(^16) Hvol’son 1869, 21.