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Date Posted: 15:57:49 02/28/03 Fri
Author: Lynn
Subject: The Rebirth of Koko Chos

Dinglus Klang: A Mongol That Stands Along


Dinglus was born in the city of Marv, which is presently called Mari, in the year of 1198 (Hostel, pg. 261). Dinglus father Yandi was a merchant of silk and perfume, little is know of Dinglus’s mother – we are told she was a large woman of stature (Hostel, pg. 262). We are told that Yandi often dressed in "wild and odd costums." At the age of 10 Dinglus was sent to be trained as a solder in the local cavalry, to study the Yassa (the law of Mongol people). While in the local cavalry his fellow soldiers had great respect and affection for him and he was elected a Arban.

His first major battle Urgench (close to the Caspian Sea), Dinglus fought bravely against the legions of Ögödei Khan and the Guchu tribe, and was quickly made a Minghan (a leader of several camps) in the Mongol legions of Odnar (Schultz, pg. 198 quoting the “Golden History”). After the battle Dinglus first performed the shunned ritual of Koko Chos, this ritual was a key facet of Dinglus’s life (Ruth, pg. 126).



The Koko Chos ritual was created to honor the household god (called an Ongot by the Mongols) by the same name as the ritual, Dinglus honored. The ritual was complex and we do not know all the details, but we believe that Dinglus leaned the practice of Koko Chos from his silk merchant father.



Koko Chos: Love of the Warrior


Dinglus Klang and many of his other high level clan members (TarKhan: clan spokesman, Yams: messengers, Keshik: special solders assigned personally to the warlord, and Bagadurs: honored warriors and leaders) who formed his Anda (a high counsel of sworn brothers) performed the Koko Chos with Dinglus. It seems that the Koko Chos because of its secret nature was a binding force that kept the Dinglus’s brotherhood together (McCoy, pg. 88). From the historical record it seems that anyone who mentioned the nature of the secret ritual was killed under the authority of the Yasa, which was the law of the Mongols (McCoy, pg. 89). The ritual also seems to play two additional roll in the clan beyond discipline: 1) served as initiation into the higher level of the clan for the Qaracha Arad (common men) who were being given offices of importance, and 2) the ritual and involvement of many man seemed to bring Dlingus a great deal of gratification (Timkins, pg. 105).



Speard of the Ritual of Koko Chos:



Word of the ritual first spread to other tribes in the 1226 when Dianza a dissatisfied, and escaped wife, of Dinglus reported a description of the ritual to the regional governor (In Mongol called a: Darughachi). The governor Singo Tuki sent two of his trusted Noyans (Representatives) to discover the true of the accusations against Dinglus Klang. Below is English translation of what found when visited the ritual secretly:



“We entered the main ceremonial Ger (a large Mongol tent), upon our entry we looked at around and saw a very shocking sight. The warriors including his Highness Dinglus Klang were dressed in strange costumes, dancing to whimsical music. The costumes wearers were divided into two groups (except for the musicians who did not take part in the ritual), one group dressed as game (deer, marmots, fowl..ect) and the other group dressed as Siberian Wolves. After much dancing a gong sounded, and Dinglus clapped his hands together once, and yelled "Koko Chos" and the participants took off their bottom tunics and began to lay with each other in manner that was very unpleasing and not manly. We quickly fled after witnessing this unseen by Dinglus Klang or the others. (Mongol Silk Road Tablet: transcript page 3 Quoted by Sarlin pg. 155-57)”



The governor of the region a fellow warlord went to visit Dinglus Klang to reveal that Dinglus’s ritual was no longer secret and that he would have to put a stop to it, or face death under penalty of the law (Yasa). However, Dinglus felt that his household god Koko Chos would protect him and his clan. Dinglus on the spot killed the governor and his guard, and declared I proclaim this region my relm (Mongol word is: Kubi). Dinglus then rallied together his troops headed for the unsuspecting regional capital city of Zorki (Sarlin, pg 366).



Battle at Zorki: The Birth of theNew Mongol Civilization of Koko Chos


The battle troops were assembled quickly, the troops wore their full battle gear under peasant clothes. The battle group was split into several groups so as to go unnoticed by the city dwellers and guards. Dlingus sent a rider a few hours ahead of his troops to report that the governor would attending a feast in his honor, the purpose of this was allay any fear regarding the governor’s lateness (Stone, pg. 287). By dusk Dinglus and his troops had arrived into the city, Dinglus gave a cry “all for Koko Chos” and troop attacked the city guards and governors fortress. Within a few minuets the battle was over, and Dinglus sat on the governors chair an declared himself the ruler and Khan over a new Khanate: The Jagaiti Khanate.



As a self proclaimed Khan – Dinglus knew his position was not safe, so in a cunning move using the governors seal he send a message to the other local warlords that there was to be an feast celebrate the wedding of the governor’s son Koldor all the regional warlords were invited, Dinglus knew none would dare refuse the governors invite (Stone, pg. 289). However, knew he would need to seal off the city to the outside world – so that news of the take over would not leak out. In order to hold an entire city captive he would need additional forces. Having no more troops to spare Dinglus Klang gave to the command “Koko Chos has commanded that I have the fair and lovely governor’s warriors brought to our Ger so that they might join us in the ritual of Koko Chos (Sarlin pg. 203-204). The warriors, who were already naked, were given a choice between death or to join the clan of Dinglus Klang by taking part in Koko Chos. It is reported that most chose to take part in the forbidden ritual rather than suffering death (Salrin, pg. 204).



Dinglus Feast for the warlords, took place a week later, each warlord traveled separately with a small guard as was the custom. Each of the warlords was given the option of death or Koko Chos, it is reported that all the warlords submitted themselves to Koko Chos and after the ritual proclaimed allegiance to their new Khan, Dinglus Clang. Each warlord traveled back, with troops sent to by Dinglus to subject the warriors of each clan to the ritual of Koko Chos (Stone, pg 300). It is reported a few of the troops refused to submit to the "act" that the ritual required, however most of these either submitted, or were put to death. Soon do to the “pact of shame and brotherhood” (Mongol term is: Nort Dactarg) the ritual bound a large legion of troops to Dinglus.



War Counsel: A New Khandom Built on Koko Chos



After the pacification of the warlords and clans in the region Dinglus new that other warlords would attempt to oust him from power. A few weeks after the pacification of the clans via Koko Chos – Dinglus was greeted by a neighboring governor Whoo Jui. This governor was taken to a great hall where a feast was held after the feast, to the great surprise of the Sond Jui, the participants with no bottom garments on, began to perform the Koko Chos ritual. During the ritual the Sond Jui was told that if he wished to live he would have to perform the ritual as well and swear allegiance to the god Koko Chos and Dinglus as Khan. Sond Jui agreed to submit and Dinglus won a new ally.



Growth of New Empire in Central Asia



Dinglus and his allies now had a sizable army, the army was called the Brotherhood of Koko Chos. Soon every Mongol Khandom wanted Dinglus’s new Jagaiti empire to be crushed, and the worship of the outlawed god Koko Chos crushed. Dinglus in order to fend off the attacks of Mogols hostel to the teachings of Koko Chos needed to raise a large army. Dinglus realized that if the government of his Khandom could nationalize the trade that took place on the “Silk Road” (the main trade route between Europe and Asia) that he easily pay for the largest standing army in Asia. Dinglus was successful in taking control of the Silk Road, his knowledge and love of the silk and perfume trade allowed him to set up a series of toll-booths* along the Silk Road, and to set up a government operated silk, spice and perfume trading company called Canton Tos(the city of Canton in Southern China and near Hong Kong was founded by followers of Koko Chos).

*(Many of the silk merchants for Asia and Europe were forced to take part in the Koko Chos ritual. Many of these travelers brough the ritual back to thier native lands)



The Canton Tos trading company raised large amounts of money for Dinglus and his empire and army. In addition the trading company had an unintended effect it spread the religion of Koko Chos to other kingdoms in Asia and even Europe. There is record that in Krakow in modern day Poland, that serveal European converts to Koko Chos were burned to death by local officals (Alkind, pg 319). The spread of Koko Chos was very wide spread and eventually all the Khandoms, except the Golden Horde, officially tolerated the practice by 1242 c.e. (Stone pg. 206). In every major city in China, several cities in Persia, and Arabia, temples to Koko Chos were built, at one point in estimated that over 20% of the population of all Asia had participated in the rituals of Koko Chos, it well established that a majority of the population of Central Asia were followers of Koko Chos cult (Stone, pg. 89).



Opposition from the Golden Horde

In 1256 a meeting was held among the high generals of the Golden Horde, Doxum, Sosistu, and Codlori at the meeting they all agreed that Dinglus and his empire had grown rich. All three men were ambitious and greedy according to most historical accounts (Morgan, pg. 172). The men decided to over throw the Dinglus’s empire not for religious reasons, but due to greed (Morgan, pg. 175). Doxum, Sosistu, and Codlori were all active followers of the cult of Koko Chos and therefore I contend did not overthrow the Khandom of Dinglus due to moral issues. Modern historians have brushed aside the practice of Koko Chos by the three conspirators in an attempt to argue that the overthrow of Dinglus Klang was done solely for moral reasons. However, it clear that greed was the central motive of these three generals.



The Fall of Dinglus Klang and His Empire of Koko Chos



The fall occurred during a festival of Dorcrom Tet (a key Koko Chos festival) where the participants spent several days of debauchery performing the rituals of Koko Chos. Doxum sent 53 troops (dress in the bottomless garb of followers of Koko Chos) to a Dorcrom Tet festival held in the main temple in Dinglus’s capital city. In the temple were all most all the key generals and officials of Dinglus’s empire. Soon upon arrival the troops sent that Doxum had sent began to kill all the people in the temple. Among those killed was the Khan Dinglus Klang (Morgan pg 247). Soon after the Horde, about 3-5 weeks depending on the account, the empire was engulfed by the Golden Horde.



Conclusion

However, the religion of Koko Chos lived on thru out the centuries. For centuries the religion spread throughout Asia and Europe where it widespread practice ended in the late 1400’s. During its period of influence many works of art, music, and literature are credited to followers of Koko Chos. The last know adherents village in Northern Iraq was bombed by U.S. Troops, by mistake, in 1991 during the Persian Gulf War. Clearly, the world owes a debt of gratitude to Dinglus Klang. No doubt that Dinglus was one of the most important figures in Asian History.



Bibliography:

Morgan, Nigel: The Mongols of Central Asia, Oxford Press, (1984)

McCoy, Hubert: Silk Warriors, University of Chicago Journal of Asian History and Culture, (Sept. 1985 – Vol. 8)

Ruth, Harris: The Mongols, Capstone Press, (1872)

Sarlin, Jeff: Koko Chos: Coming Out in Central Asia, Oregon Press (1991)

Shultz, Barbara: The Social Life of Mongols, Michigan Academic Press, (1987)

Stone, Kate: The Mongol Way, Burbank Historical Institute Press, (1990)

Timkins, John: Rituals Among the Mongols, Leeds Historical Institute Quarterly Journal (Spring, 1985)

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