The Ideology Of The Ninth And Tenth Centuries 117
the Aphrodite that the Dagestani Huns worshipped is identical to the Turkic
Umay.463 This is, however, only a presumption, since there is not enough evi-
dence on the matter. With regard to the Iranian etymology of Aspandiat and
Kuar (cf. the Iranian xvar, light), called “Hunnic deities” by M. Kalankatvatsi,
this Aphrodite could also be Anahita.
Examining the burial rites of the Bulgars from the Severski Donets River
region between the seventh and the ninth centuries (the use of wooden (oak)
constructions), V. Aksenov assumes that they shared the belief that presented
the nether world as a journey down a river. Each tree was regarded as a part of
the world tree, and in Turkic mythology it is identified with a river. Along with
this the tree symbolized the fire element, fire itself and its Lady—the cosmic
axis or the Mother Goddess.464
Among the Alans, the oldest cult was that of the Mother Goddess. Between
the sixth and the seventh centuries, it was replaced by the cult of a male deity
that symbolized fertility and celestial fire. During the Late Middle Ages such a
deity was the Ossetian god Alardy who was associated with celestial fire and
fertility and originated from the older image of the Goddess.465
The cult of the Goddess survived long after the Alans. Evidence of this can
be found in the Nart epos. There, the supreme female deity Satána is regarded
as the guardian of the life force of the people. She was the ruler of the Narts
and was sought for advice on various problems. Satána was also high priestess.
When famine struck, she could feed everyone and her relationship with the
gods was crucial for the well-being of the people. She armed her people and
could predict their future with a mirror.466 The image of the goddess is associ-
ated with both earth and water.467 According to the Ossetians, she was born in
a tomb by a dead mother who was the daughter of the ruler of the seas. Satána
provided the link between earth and sky. “She comes into the world from
the chthonic world and through her father is involved with the inhabitants
of the heavens. Because of her special relations with both worlds, Satána
ensures the well-being of the people on earth”.468
thunder-bearing clouds. The tree was the protector of the land (Istoriia strany Aluank 2.51,
in Smbatian 1984).
463 Kliashtornyi 1984, 22 and 1998, 123; Kliashtornyi and Sultanov 2000, 162.
464 Aksenov 2002, 11–14.
465 Flerova 2001a, 23–27.
466 Pletneva 1998, 529–537.
467 Karpov 2001, 342.
468 Karpov 2001, 343.