72 CHAPTER 1
clear division between the mythical prerogatives of power in Khazaria can
be accepted, since prior to the khagan’s conversion to Judaism, i.e. during the
eighth century and probably a large part of the ninth century as well, his power
was not so limited and reflected the pagan beliefs of the population.
To a certain extent, the khagan’s power incorporates ideas associated with
the chthonic and nocturnal principle, as well as with the celestial and light
(diurnal) one. Fertility, while being “prepared” during the night and winter-
time, takes place during the summer months, and droughts (the powerful
sun) as well as most kinds of wetness (floods and rain) can be “blamed” only
on the khagan. The development of diarchy in Khazaria suggests that the
khagan had more nocturnal/winter features, which indicate a certain passivity
on his side.237 Like V. Flerova Ts. Stepanov assumes that “from the ninth century
onwards, diarchy in Khazaria could also be explained through the interpreta-
tion of the cosmological scheme light—dark = spring/summer—fall/winter,
that is by cyclical changes in the Universe. Winter and fall—both being the
first part of the dual equation—reflect the passivity, while spring and summer
are the epitome of activity; the molding in this case is also achieved through
the reference to light and darkness, the analogy of which is the opposition
Sky/Sun—Saturn. In high antiquity (i.e. even prior to the Metal Ages) the
latter was seen as the father of the Sun and consequently, of the Supreme
Male Deity. These two celestial bodies incorporate the idea of the male
principle in its two dimensions: ruler of the day (sun—warrior—activity—
pact—(“celestial”) gold, etc.) and of the night (all things chthonic—all things
magical—wiseman/judge—passivity—(“subterranean”) gold—fertility, etc.).
As in many sophisticated government systems in pre-modern societies and
especially in empires, the astral projections and features have most probably
shaped both the khagan and the bek after the eighth century: the first one took
on the characteristics of the Supreme God, including quite a few chthonic fea-
tures, while the latter acquired a distinguished solar nature”.238
The dual (solar-chthonic) nature of the Supreme Deity is comparable to the
kingship (khaganship). This does not mean that the Khazar bek “deprived” the
supreme power of some of its authority that connected it to the solar principle
and to the active, militant one. If the Khazar dual kingship is an ancient tradi-
tion, even if not in the form recorded during the tenth century, the celestial
divine pairs (Mithra–Varuna or Mithra–Ahura Mazda, “The Wise God”) are
237 Stepanov 2003a, 227.
238 Stepanov 2003a, 226.