Legend of New Year present-giving
Giving money on the occasion of New Year or festivals is a popular custom in East Asian countries. This custom has also been much popular in Vietnam for generations on the occasion of lunar new year which is named "lì xì" custom.
On New Year festival, the elderly normally give kids a small amount of money put in a very nice and small red paper bag which symbolizes for luck, good fortune, named "tiền mừng tuổi" (money given on the advancement in ages).
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Vermilion "lì xì" bags |
It is told by Chinese folk stories that there had a giant peach tree in Dong Hai (Đông Hải) which was the residence of various ogres such as succubus, mice, old wolf, etc. They always wanted to escape from their residence to harm the world. Unfortunately, there always had gods on earth to keep eyes on them. Therefore, no ogre could be able to escape for their purpose. But on New Year's Eve, when all gods had to return to Heaven to be reassigned, ogres got good chance to be free. There had an ogre called Tuy who usually turned up on New Year's Eve to rub kids' heads during their sleep that made them startle, and then burst into loud wails, and consequently they caught high fever or became silly. Consequently, families with kids had to stay awake overnight to keep an eye on their kids to make sure that the ogre Tuy could not do any harm to theirs.
Another legend has it that, money-giving on advancement in years originates from royal palace of Tang dynasty in China. That year, Duong Quy Phi (Dương Quý Phi) gave birth to a prince. Tang King personally visited and granted Duong Quy Phi some gold and silver wrapped in red paper. Duong Quy Phi considered this as both congratulation money and an amulet given by the King to their prince to drive away evils. This story started spreading fast outside the palace. As a result, many people imitated this story with implications eliminating evils as well as bringing about muck luck to kids.
Once, some gods passed by a home, and they metamorphosed into coins standing next to the kids. Kids' parents wrapped these coins into red cloth. When Tuy came, these coins were sparkling. Tuy was so scared that it ran away. This miracle spread and whenever Tet festival comes, people put coins into red cloth bag to give to kids. These coins are named "tiền mừng tuổi" (money given as congratulation on advancement in years.
According to other studies, custom of congratulation on advancement in years in China was born in Tan (Tần) dynasty. At that time, a thread was used to make a dragon-shaped or a sword-shaped chain, which is put next to bed legs or next to kids' pillow. That money chain is called "Áp Tuế" money which is similar to the way Chinese people call nowadays. This means the money to give kids as congratulation on advancement in years with wishes for them to have money and good fortunes to overcome that age with good and lucky things.
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Lì xì - a beautiful cultural trait of Tet festival in Vietnam |
The term "lì xì" which is popularly used in the South of Vietnam originates from China. This term was born due to the variant of pronunciation of the words "lợi thị" or "lợi sự" (which is "li shi" according to Mandarin and "li shi" or "lei shi" according to Cantonese. These words mean a thing or money that may bring a lot of luck, good fortune. "lì xì" giving is to present good and lucky things to kids. Nowadays, this present additionally symbolizes for good health, success, happiness by means of wishes on the bags such as "Hòa gia bình an", "Kim ngọc mãn đường", "Vạn sự như ý"...
In Vietnam, in some certain areas, it is a custom that the younger be not allowed to "lì xì" the older since it may both malfunction this custom and be rude to the older. Nevertheless, this custom has been more open especially to married youth with income; they may give some money as New Year present to their parents, grandparents to wish for luck, health, and peace.
Source Youth Newspaper
Conception of “hồn” and “vía” of the Mong (Mông) minority in Suoi Giang (Suối Giàng), Yen Bai (Yên Bái).
Conception of “hồn” and “vía” of the Mong (Mông) minority in Suoi Giang (Suối Giàng), Yen Bai (Yên Bái).
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An old H'mong lade in Suoi Giang - Photo by Thai Linh Suoi Giang is a mountainous commune of Van Chan (Văn Chấn), Yen Bai province where focus a lot of H'mong Si (Red H'mong) minority.
Like other minorities settling down in Vietnam territory, the H'mong also believe in supernatural forces, in existence of "hồn" and "vía" (soul and spiritual factors). "hồn" and "vía" follow people's whole life. Each individual has three "vía" and seven "hồn" and these seven "hồn" function as shadows which all turn up at the same time once they are lamped. "Hồn" only exists when people are alive and disappear when people are dead and it does not exist in the world of dead. Hence, the Red H'mong has their custom of relieving people's run of bad luck or executes a séance for the alive.
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| An old H'mong lade in Suoi Giang - Photo by Thai Linh |
After three days after being given to birth, people here hold a ritual to call for "vía" and give the baby a name. Offering is a cock that is raised by the host, not to be bought or taken from anywhere else, to worship outside of their house; and a couple of chickens as offerings to worship inside of their house along with 4 sticks of incense, 4 votive papers to be burned to take "vía" down from Heaven to incarnate into baby's body. That "vía" will accompany that baby for his/her entire life. Upon his/her death, one "vía" will leave him/her to find another person to reincarnate, one "vía" will fly back to Heaven, one "vía" will stay with the dead, reside at the dead's grave. The alive are often caused to be sick by the dead's "vía". Hence, alive people consequently have to execute séance to ask the dead's "vía" not to get the alive in troubles, not to take the alive's "vía" away, and at the same time for taken-away "vía" to return to the alive so that those alive people may recovery from sickness, or ask for peacefulness to their family, their clan, their village.
It is one of unique believes of the Red H'mong, existing this land that visitors should not miss their chance to drop in to get more interesting discovery.
Thuy Vi
“Vía”-worshipping ritual of the Thai (Thái) in Muong Lo (Mường Lò)
“Vía”-worshipping ritual of the Thai (Thái) in Muong Lo (Mường Lò)
Rituals execution may either resort to "Mo" lady or the host himself. Prayers are of great simplicity expressing the role and affection of human being toward their useful animals; hard work of buffalos in agricultural work. In the mean time, the prayer also mentions human being's deeds toward buffalos, etc. Lastly, buffalos are offered achievements that have been brought about thanks to their great help: Buffalo/ buffalo's "vía", please enjoy....Wine is so sweet....Steamed rice is much delicious, aromatic, white, glutinous, hygienic, etc.
Upon completion of prayers, Mo lade pours wine and salt onto buffalo's mouth; and then feed female buffalo with steamed rice/chicken/tender grass first and then others. At the same time, people take turns to feed buffalos with grass, steamed rice, chicken meat; comfort and fondle them on their back. Steamed glutinous rice and chicken meat are wrapped by adults for children to bring to field where buffalos are tended.
Next day, places without tending ground, people then send their animals to Mong (Mông) and Dao ethnic minorities' villages.
Ritual of buffalo's "vía" worshipping of the Thai minority in Muong Lo bears the stamp of wet rice civilization which strongly symbolizes Vietnamese national characters. This custom not only expresses respectfulness toward buffalos who industriously work to help human being to get valuable foods, but also honors their great effort at work, which both convey beautiful senses of humanity.
Luu Hai (Collected)
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In lunar July, the Thai minority in Muong Lo holds their ritual to worship buffalo's "vía". This is a really unique custom of this ethnic minority. This custom has been long-standing and maintained to date by generations of the Thai people in Muong Lo.
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This ritual is solemnly held early morning of "xíp xí" Tet, thoft for lunar 14th July. For the Thai minority, this is really a significant ritual. As to ancient calendar of the Thai minority, this Tet is called Mid-Jan Tet. At this time, transplantation has been completed in every family; buffalos have helped their human being to finish a hard farming and they therefore need some time to refresh themselves for next crops. Buffalos are considered to be close friends of farmers and their image closely sticks to the Thai's life and they also accompany human being in the world of the dead. As a result, buffalos' "vía" need worshipping.
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| Buffalo always accompanies the Thai's life |
Early on the day of ritual, buffalo is carefully washed. A tray of offerings is prepared including: a small boiled chicken, a bowl of steamed rice, a bowl of rice, a plate of salt, candles, incenses, number of buffalos is in accordance with number of cups of wine.
Rituals execution may either resort to "Mo" lady or the host himself. Prayers are of great simplicity expressing the role and affection of human being toward their useful animals; hard work of buffalos in agricultural work. In the mean time, the prayer also mentions human being's deeds toward buffalos, etc. Lastly, buffalos are offered achievements that have been brought about thanks to their great help: Buffalo/ buffalo's "vía", please enjoy....Wine is so sweet....Steamed rice is much delicious, aromatic, white, glutinous, hygienic, etc.
Upon completion of prayers, Mo lade pours wine and salt onto buffalo's mouth; and then feed female buffalo with steamed rice/chicken/tender grass first and then others. At the same time, people take turns to feed buffalos with grass, steamed rice, chicken meat; comfort and fondle them on their back. Steamed glutinous rice and chicken meat are wrapped by adults for children to bring to field where buffalos are tended.
Next day, places without tending ground, people then send their animals to Mong (Mông) and Dao ethnic minorities' villages.
Ritual of buffalo's "vía" worshipping of the Thai minority in Muong Lo bears the stamp of wet rice civilization which strongly symbolizes Vietnamese national characters. This custom not only expresses respectfulness toward buffalos who industriously work to help human being to get valuable foods, but also honors their great effort at work, which both convey beautiful senses of humanity.
Luu Hai (Collected)
Hue (Huế) Court’s Genres of Music
Hue (Huế) Court’s Genres of Music
Vu phien "Vũ phiến" was the dance of King's mother, the Queen and other wives of the King and the princess in the newly-web feasts.
Luc triet hoa ma dang"Lục triệt hoa mã đăng" was the dance which was showed in Phu Văn Castle in the National Day.
The music system which was used for the above genres was also of many songs. However, after some periods of recession, many songs were lost. Some songs are still reserved now. They are Muoi ban Ngu "Mười bản ngự", Dang dan cung "Đăng đàn cung", Dang dan don "Đăng đàn đơn",Thai Binh co nhac "Thái Bình cổ nhạc" and so on.
The orchestras of Nguyen Dynasty were of many kinds with many different members. They played in many festivals and serve the need of entertainment in the Court. They were "Nha nhac", "Huyen nhac", "Ti truc te nhac", "Tieu nhac", "Dai nhac", "Bat am" and so on.
Nowadays, Hue Court music is only "Dai nhạc" and "Tieu nhạc" which has been handled down from generations, the dance with many songs, chamber music and drama. Some songs and other genres are gradually restored.
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| Court dance |
Court Music is commonly known as genres of music and songs included dance and dramatics music. It was used in many occasions of worshipping rituals, court affairs, national festivals of the court and entertainment of the King and the royal family. The name nha nhac "nhã nhạc" (Cremmonial music and songs) was adopted from China and used in Ho (Hồ) Dynasty. It has many different meanings. It sometimes refers to the Court music in general or in specific. Sometimes, it refers to a music organization or an orchestra. Nowadays, the term "nha nhac" is usually understood as the second meaning.
The genres of Court music are: rituals music of worshipping and court affairs, Court dance, concert and classic drama.
The ancient Hue Court music was of many genres such as "Giao" music in the festival of sacrifice, Mieu "Miếu" music on the festival of temple, Ngu Tu "Ngũ tự" music in the worshipping of Than Nong "Thần Nông", Thanh Hoang "Thành Hoàng", Xa Tac "Xa Tắc"; Dai Trieu "Đại triều" music in the great festivals, "Thuong Trieu Thường triều" in the common festivals, Yen "Yến" music in the big feasts, and "Cung" music in the inner palace.
Hue Court dance is of many exercises which were used in many different occasions. There have been 11 Court dances so far and they are:
Bat Dat "Bát dật" used in many festivals
Luc cung Hoa Dang "lục cúng hoa đăng" is of festival of thurifying, flower, candle, tea and fruit offering. These were according to six tones of the King's birthday, The King's Mother's birthday, and birthday of the other wife of the King's father.
"Tam linh" and "Tứ linh" (the three and four supernatural creatures) used in the King's birthday, The King's Mother's birthday, and birthday of the other wife of the King's father, The birthday of the prince to wish good fortune, rich and long live.
Bat Tien hien tho "Bát tiên hiến thọ" (Eight fairies wishing long live) and Tam quoc Tay Du "Tam quốc tây du" used in King's birthday, The King's Mother's birthday, and birthday of the other wife of the King's father.
Trinh tuong tap khanh "Trình tường tập khánh" used in the festivals of four, five weeks in the National Day to wish rich people and strong nation.
Nu tuong xuat quan "Nữ tướng xuất quân" (the female general going to battle) used in the occasions of victory or receiving the foreign ambassadors.
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| "Trinh tuong tap khanh" Dance | "Nu tuong xuat quan" (the female general going to battle) Dance |
Dau chien thang phat "Đấu chiến thắng Phật" used in festivals of King's birthday, The King's Mother's birthday, and birthday of the other wife of the King's father to eliminate evils.
Vu phien "Vũ phiến" was the dance of King's mother, the Queen and other wives of the King and the princess in the newly-web feasts.
Luc triet hoa ma dang"Lục triệt hoa mã đăng" was the dance which was showed in Phu Văn Castle in the National Day.
The music system which was used for the above genres was also of many songs. However, after some periods of recession, many songs were lost. Some songs are still reserved now. They are Muoi ban Ngu "Mười bản ngự", Dang dan cung "Đăng đàn cung", Dang dan don "Đăng đàn đơn",Thai Binh co nhac "Thái Bình cổ nhạc" and so on.
The orchestras of Nguyen Dynasty were of many kinds with many different members. They played in many festivals and serve the need of entertainment in the Court. They were "Nha nhac", "Huyen nhac", "Ti truc te nhac", "Tieu nhac", "Dai nhac", "Bat am" and so on.
Nowadays, Hue Court music is only "Dai nhạc" and "Tieu nhạc" which has been handled down from generations, the dance with many songs, chamber music and drama. Some songs and other genres are gradually restored.
Collected (based on DSTG)
Khai Dinh Temple
Khai Dinh (Khải Định) is the last temple in the system of 7 temples being built in Hue city. The temple was constructed in as long time as 11 years (1920-1931). However, this is the one which had smallest space and cost the largest number of money and people energy.
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General view of Khai Dinh temple |
Khai Dinh became King of Vietnam in the age of 31, when Vietnam was totally colonized by the French. That is the reason why Western cultural and artistic features had a strong influence on Vietnam. King Khai Dinh was very keen on building temple. Castle and palace for him self as well as royal family. There are some famous constructions such as Kien Trung (Kiến Trung) palace, An Dinh (An Định) castle, Truong An (Trường An) gate, Hien Nhon (Hiển Nhơn) gate, Chuong Duc (Chương Đức) gate and Ung Lang (Ứng Lăng).
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The remains of Indian, Buddhism, Roman and Gothique architectural features on the construction contain the gate poles, stoupa pole, the fend surrounding the construction, the memorial house and the door in Roman style. |
King Khai Dinh built the temple on the mountainous area of Chau Chu (Châu Chữ) also known as Chau E (Châu Ê), which is opposite to a small hill. The temple's left side and right side are Chop Vung and Kim Son mountains, in which the former is seen as a green dragon and the latter is seen as a white tiger. Besides, there is a stream called Chau E flowing from the left to the right. The King changed the mountain name to Ung Son, so that the temple's name is also changed to Ung Lang (Ứng Lăng).
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The high tower with Hindu architectural feature. |
Khai Dinh temple appears to be a European castle because it was made of concrete in the mountainous region. Meanwhile, many of available natural materials such as wood, brick, and stone were not fully used. The iron door, square brick, ac-doa tile, lightning rod (paratonnerre), light system, and stoupa pole are also the foreign features of this construction. Another noticeable thing is the lack of evergreen plants, lakes which make the air seems to be hotter. Moreover, the two sculptures of dragon along with the steps also make the construction more firmed. However, the surrounding mountainous scenery with hills and streams is extremely cool and spectacular.
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The front of Thien Dinh palace |
Thien Dinh palace, the main part of the temple is the place where its builders put their efforts the most. The inside space of the palace was carefully decorated with ceramic and glass relives. They are, in Vietnamese culture, pictures of the four plants, fir-tree, chrysanthemum, bamboo, apricot, the eight weapons, and the five pleasures of humankind. They are also the pictures of king's crown and tea tray. These pictures are cleverly made so that you can find them beautiful in spite of their rough materials.
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Inside part of Thien Dinh palace |
The person in charge of these pictures is the artist Phan Van Tanh (Phan Văn Tánh). He is the owners of 3 big paintings named "Cửu long ẩn vân" (Nice dragons hidden in cloud) which are decorated on the ceiling of Thien Dinh palace.
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One of the most beautiful paintings in the palace. |
In addition, Khai Dinh temple has 2 bronze figures of King Khai Dinh, one with his throne made in Paris in 1920 and the other is an upright made in Hue city by an artist from Quang Nam (Quảng Nam) province. The figures are the most distinctive feature of the temple.
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The figure of King Khai Dinh |
Although the temple is condemned for some reasons, it is the valuable constructions ever in terms of architect. Hue city has become famous for it as the following poetic parallel sentence goes:
"Tứ diện hiếu kỳ quan, phong cảnh biệt khai vũ trụ.
Ức niên chung vượng khí, giang sơn trường hộ trừ tư."
( Wonders are every where, scenery opens the distinctive world
Time build up the place, the mountain and rivers save forever)
Collected by Thanh Nguyen(Source : Museum center Hue city)
Translated by Cao Duong
Translated by Cao Duong
Dan Xa Tac, an agricultural cultural feature of Vietnam
Dan Xa Tac (Đàn Xã Tắc), a construction used for honoring and respecting the Earth Genie and Rice Genie was built at early 1806 by King Gia Long under Nguyen Dynasty. This construction is known located in Thuan Hoa (Thuận Hòa) ward, Hue city.
Vietnam is a long-lived agricultural country; therefore, the people consider honoring Genies a very important customs. The customs was born in China from a very long time ago. Xa is the most important Genie of the five Earth Genies, who are honored whenever people make their houses. Tac is the rice, the most important cereal which is honored as a Genie. Dan Xa Tac is the significant place to Vietnamese people for it represents the whole country's land.
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| The map of Dan Xa Tac in the past |
Dan Xa Tac contains 2 floors which were in square shape with their front part is toward the north. The 1st floor is 1.6 m high and painted in 5 different colors basing on five basic elements in universe. The center is yellow, the eastern is blue, the western is white, the southern is red and the northern is black. The first floor has 32 stone pedestals using for burning incense. As for the 2nd floor, it has the height of 1.2 m and pedestals on its two sides as well.
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| The view representing an honor event at Dan Xa Tac |
Surrounding the two floors is the handrail frame and connecting them is the steps system. Dan Xa Tac was also surrounded by the 1.2m-high wall in rectangular shape. The northern side has 3 doors, while others have only 1 door. Further outside the wall, there is a brick screen in its south, a lake in its north.
Nowadays, this place has become a famous one, esp. in every Festival Hue when the customs of honoring Genies is formally displayed and performed. The event has some main activities such as Quán tẩy (King washes hands), Thượng Hương (burning incense), Nghinh Thần (Welcome Genies), Điện Ngọc Bạch (offering pearl and silk), Hiến tước (offering wine), Truyền chúc (reading honoring text), Tứ phúc tộ (Creating happiness), Triệt soạn (offering food), etc. The construction is in the process of reforming its original shape so as to maintain to the old charming city of Hue.
Collected by Thanh Nguyen
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