the ‘inside’ other 95
mention the most significant features which could be viewed as reflect-
ing the original connection between “qut” and all those marked by the
sign of ‘femaleness’. According to S. Skobelev, among the Turks the
female deity Umay which is mentioned in the Orkhon inscriptions,
had been perceived as directly linked to the initial understanding of
the term “qut”, e.g. in a period when “qut” was viewed as an integral
part of the rite of sewing the child’s umbilicus in small, specific bags.
Apparently, in ancient times, “qut” had been placed in the background
of terms such as ‘embryo’, ‘foetus’, ‘vital potential/power/spirit’, along
with the well-known ‘fortune’, ‘luck’, wealth’, and ‘thrive’. With the
development of the Turkic mythological notions, in the later stages,
this close connection between ‘umay’ and ‘qut’ diminished in inten-
sity.^35 Probably special research on the development of the ‘female’
markers of “qut” to directions marked by ‘male’ ones such as “good
fate/luck”, “wealth”, etc. of the ruler, could give us interesting answers
to the question about the warrior and maternal roles of the woman in
steppe Eurasia and the notions about them.
Another question that should not be bypassed concerns the exis-
tence of mixed marriages along the Great Silk route. What was the
attitude toward such women? To what extent did they have serious
influence for the formation of their children’s world outlook? Or for
their children’s decision to follow one or another religion? Questions
of this kind are still waiting for profound and detailed answers and
analysis. Still, we may say that, at least in principle, children from such
type of marriages had been perceived first of all as belonging to the
community (clan, or tribe) of the father. However, it was the mother
who, through the religious education of her children, had a stronger
influence than that exercised by her husband. The traditions in the
so-called oral cultures, in principle, usually prevailed over those con-
nected to the canonical texts.^36
Evidence about women’s role in Khazaria is scarce. This gap could
be filled up, in my opinion, if we follow Th. Noonan’s way of study.
In one of his articles,^37 Noonan uses data from two writers living in
(^35) Skobelev 1997, 84, 87, 89. For the connection of Heaven (Tengri) with Umay and
their analogies on Earth, e.g. the khagan and his wife the qatun/khatun, see details
in, Kyzlasov 1998, 39–53, and Stebleva 1965, 113, where there is an eloquent passage
from the so-called Big inscription of Kül-tegin: “My father Ilterish khagan, my mother
Ilbilge khatun, Heaven, supporting [them] by His height... raised [to the throne]”. 36
Foltz 1999, 17–19.
(^37) Noonan 1995–1997, 288–289.