74 CHAPTER 1
king that in the ancient Indian tradition was seen as the giver of rain, respon-
sible for the land’s fertility. And according to Mahabharata, in a land with no
king there is no rain.245
The Indo-Iranian Mithra is no less controversial. Mithra is associated
with the sun and daylight; he is the god of war and fertility. One of his images
is the bull (it is also the image of Indra)—a symbol of all things earthly, regal
and chthonic. He shares power over the world with the Supreme God (Ahura
Mazda–Varuna) who is also the supreme legislator, but Mithra is the one who
oversees contracts and fair dealing.246
In view of the perception of the khagan in Khazaria, it should be borne
in mind that Afrasiab (the mythological ruler of Turan) was responsible for
drought spells and floods, while Siyavush was “the object of the “mourning”
cult that incorporated some elements from the cult of the deities of the dying
and resurrecting nature”.247 Of particular interest is the legend of Afrasiab who
built the Baggar fortress (“the Mountain of God”) from iron. Although it was
built underground, it was never dark inside it.248 The name of Siyavush can
be translated as “black stallion”.249 In S. Tolstov’s opinion, the black horseman
(Siyavush) is an incarnation of Ahriman and is part of the subterranean fire
cult, and his image is close to that of the Thracian horseman.250
Afrasiab and Siyavush are connected with the mythological tradition in an
unusual manner. Siyavush stemmed from the first legendary Iranian dynasty
(the descendants of Iraj) and was the son of the Kavi Usan (Kay Kavus). His
mother was a mysterious maiden, found in the woods near the border with
Turan (she was obviously a reincarnation of the Great Goddess), who died
after giving birth. To defend his honor Siyavush underwent the ordeal of
fire. Later, he attacked Turan and married the daughter of Afrasiab who gave
him some land. On it he built the city Kangdiz. In the end, Siyavush became
a victim of slander and was killed by men hired by Afrasiab. His death was
avenged by his son Kay Khosrow (Kavi Husravah). According to the Avesta,
245 Kullanda 1995, 105–113.
246 Eliade 1997, 394; Kuznetsov 1998, 173 and 200; Golan 1993, 225; Kiumon 1999, 13–15; Otran
1998, 49–50; for more details on the bull image, see Minaeva 2002, 18–25.
247 P’iankov 2001, 337–338; on the Dionysian cults in Middle Asia (as well as on Siyavush as
the Middle Asian Dionysus), see Darkevich 1976, 74–75 and 109–111. According to Neikova
2006, 98, “the two ideological spheres—the Thracian and the Bulgar one—obviously
“interact” and unite in the various types of times and in their perceptions on afterlife (in
which “the sent-away one” serves God) as a transition to immortality/and resurrection”.
248 Korogly 1983, 113.
249 Korogly 1983, 118.
250 Tolstov 1948b, 85 and 1947b, 44.