114 chapter two
more numerous than the shamans; moreover, people think they have
more power than the latter.^107
Menander’s information about the Zemarchos’ mission to the Turks
in the time of the Byzantine emperor Justin II (probably in 569 A.D.) is
very often cited in the literature. It can not be omitted here, especially
the part where Menander pointedly mentions that, after reaching Sog-
diana, Zemarchos and his men were met by shamans (?) who incensed
their luggage while singing something and compelled Zemarchos to
cross a burning fire. Only after these purgatory acts the mission could
continue its way to Ektag Mountain, where the residence of the Turk
khagan was situated.^108
Two magicians (qams, shamans) were also mentioned in ‘Tang shu’
around 765 A.D., in connection to the joint actions of Uighurs and
Chinese against Tibet,^109 but, unfortunately, except the slight mockery
to their prophecies shown by the Uighur and Chinese officials, nothing
else was noted.
In the year 682 (684?) A.D., bishop Israel ran across magicians,
priests, and prophecy-tellers in the “Hun regions” of Khazaria, i.e.
nowadays Azerbaijan (Caucasus Albania in the past). The local ruler
Alp Ilituer (Elteber?) who was vassal to the Khazar khagan listened
attentively to the sermon of Israel that was pointed against the pagan
beliefs and rites of the Alp Ilituer’s subordinates and promised to
destroy local sanctuaries of “Aspandiat” (also called there “Tengri-
khan”), to chop down sacred trees and to build churches in his lands.
Following all the “rules” in such a situation, the magicians and priests
were given an opportunity by the ruler to show that their faith and
rites were stronger than those of bishop Israel; otherwise they would
be punished. After the failure of the pagan priests to do that Alp Ilituer
hand them over, together with the magicians, to Israel who ordered
some of them to be burned at stake, thus ‘teaching’ a lesson to the
locals, and others to be put into prison.^110 Whether they were defended
by the residents as own or not, we can only guess.
(^107) Sarangerel 2002, 316–317.
(^108) Menander 1958, 221–222.
(^109) Mackerras 1972 (2nd ed.), 83—it is “magicians” in the translation. Mackerras
1990, 333, thinks that the Uighur generals paid a serious attention to all that was said
by them.
(^110) Movses Kalankatuatsi [Daskhuranci] 1984, 124–131. For the Khazar religious
beliefs and notions there exist quite many titles. For instance see, Novosel’tsev 1990,
144–154; Flerova 2001; Flerov 1993; Mason 1995, 383–415; Stefanov 2003, 173–196.