"If you want to ask about Annan, Annan customs are pure, the Tang system of clothing and crowns, and the liturgical Han qunchen." In the 15th century, King Hu Jiyun of the Hu Dynasty of Vietnam commented on Sino-Vietnamese relations.
In 1540, Mo Dengyong personally went to Nanguan Pass on the Sino-Vietnamese border to meet ming envoys. Photo/ Album of Annan Laiwei
Indeed, the two countries are not only "connected by mountains and rivers, lips and teeth are dependent on each other", but also the "thousand-year-old northern genus" time has made the current Vietnam glow with a strong Chinese "god" charm.
Nowadays, walking in the streets and alleys of Vietnam, we are greeted by the temple and shrine platform that we are familiar with, and our ancient Chinese characters Such as Yang Lian... If we look closely, we will find that the architectural regulations of Vietnamese temples are not only similar to those in South China, but even many of the "gods" enshrined in them are ancient Chinese.
Influenced by Chinese culture, Vietnamese folk beliefs are also polytheistic worship: there is nature worship, there is "human god" worship, there is also fertility worship... After the introduction of Taoism to Vietnam, Vietnamese folk beliefs have become more and more mature under the nourishment of Taoist thought, especially the worship of "human gods".
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Under the influence of geopolitics and ethnic integration, many Chinese have also become the "human gods" who protect the country and the people in Vietnamese folk beliefs. Among these "gods of man", some were local officials of the Central Plains Dynasty, some were great Confucians of the Central Plains, and some were bankrupt peasants in China's coastal areas...
These "gods" are not only the guides of Chinese civilization to go abroad, but also the pioneers who bring wisdom and civilization to foreign lands.
Descendants of the King of the Dragon
In ancient times, like other parts of South China, Vietnam not only had a humid and hot climate and abundant precipitation, but also dense forests, miasma, poisonous insects and beasts, and rare human habitation. The central plains people regard it as a barbaric land and a foreign realm.
The blue wisps of the Yanlu Road, the wind and rain, and the advanced productive forces and advanced culture brought by the southward migration of the people in the middle of the country have made this barbaric land begin to be nourished by civilization and gradually get out of slash and burn.
In order to thank these Chinese ancestors, the local Vietnamese built temples for them, worshipped them as gods, and gave them continuous incense. Even the legendary ancestor of the Vietnamese nation today, Xiong Wang, is difficult to escape from the shadow of China.
King Xiong was revered by the Vietnamese as the founding father of the country, and his true deeds were not available in the 10th century AD, and his legends mainly came from "Lingnan Monster" and "The Legend of Hong Pang". Legend has it that King Xiong was the first dynasty of Vietnam, The Moon Lang Kingdom, after The Third Sun Di Of the Yan Emperor Shen Nong clan.
King Xiong was revered by the Vietnamese as the founding father of the country, and his true deeds were not available in the 10th century AD, and his legends mainly came from "Lingnan Monster" and "The Legend of Hong Pang". Legend has it that King Xiong was the first dynasty of Vietnam, The Moon Lang Kingdom, after The Third Sun Di Of the Yan Emperor Shen Nong clan
According to legend, after the founding of the People's Republic of China, King Xiong led his 49 brothers to delve into agricultural technology and handicraft improvement, and taught his people to cultivate rice, build houses and trees, and raise livestock.
The country of Wenlang, which lives in a remote corner, is becoming more and more prosperous and the people are stronger and stronger. Perhaps due to the relationship between The Yan Emperor, King Xiong and Chinese culture, the dragon is not only the main totem of the Vietnamese, but also the Vietnamese often regard themselves as the "descendants of the dragon".
In 2001, the Vietnamese government designated King Day as a major holiday for the Vietnamese nation after National Day; in 2007, The Day of the King was designated as a legal holiday in Vietnam.
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The worship of the King of Xiong from all over Vietnam is not only a kind of gratitude for "drinking water and not forgetting the people who dig wells", but also a kind of inheritance of the spirit of the King of Xiong to protect the country and the people.
Vietnamese "Qin Shi Huang"
For a long period of history, many Vietnamese regarded the ancient Chinese State of South Vietnam as the beginning of Vietnamese national unity and national history, believing that Zhao Tuo, the founding monarch of South Vietnam, was the "Qin Shi Huang" who led them out of slash and burn and toward civilization.
The Vietnamese Tran Dynasty minister and well-known historian Le Van Hue once pointed out: Emperor Zhao Wu was able to open up our country, and since the emperor and his country... For me, I have initiated the foundation of the emperor.
In 1437, when Lê Li defeated the Ming army and Vietnam gained its second self-reliance, he published the "Ping Wu DaHuan", which mentioned that the State of South Vietnam was the ancestor who founded Vietnam: "But my country of Great Vietnam ... Guangdong Zhao Ding Li Chen Zhizhao created our country, and the Han, Tang, Song, Yuan, and emperors, although the strength and weakness may be different, and Hao Jie has not tasted. ”
It can be seen that both the Vietnamese Chen Dynasty and the early Lê Dynasty regarded South Vietnamese Zhao Tuo as the "ancestor of the country", and its status at that time was no less than that of the mythical "Xiong King".
In the second half of the 15th century, Lê Sêạng destroyed Champa in the south, invaded Ailao in the west, and Daming in the north, and built a tribute circle in southern Vietnam that was second only to the Central Plains Dynasty, and Chenla and other countries were forced to pay tribute to Vietnam.
At this time, Vietnamese nationalism was on the rise, and Lê Sung Jong was not satisfied with the fact that Zhao Tuo, who was born in the Central Plains, occupied the position of the "ancestor of the country" in Vietnam in the first official official history of Vietnam, so in 1572 he ordered the compilation of the "Jade Genealogy of the King of The Great" to redefine the beginning of Vietnamese national unity.
In 1437, when Lê Lê Lê defeated the Ming army and Vietnam gained its second self-reliance, he published the Ping Wu Da Zhen, which mentioned that the State of South Vietnam was the ancestor who founded Vietnam
At the same time, Zhao Tuo fully respected the local folk customs and customs, laying a solid foundation for the development of Vietnamese society. Therefore, he can still be widely respected by the people in Vietnam and enjoy their admiration for generations.
Nanjiao Xuezu, a thousand-year-old Confucian god
In the tributary system of ancient Chinese clans, Vietnam and Korea were the two vassal states that absorbed the most Chinese civilization. Under the influence of Confucianism, Vietnam established its own Tributary Circle of Yazong Domain, modeled on the Central Plains Dynasty.
Confucianism is known as "Confucianism" in Vietnam. Confucianism itself is not a religion, but after it spread to Vietnam, it gradually evolved into a religious doctrine of thought. From the 12th to the 16th century, Confucianism became the ideological program of the rulers in Vietnam and was propagated as the state religion.
As a result, Confucian gods also began to appear in Vietnamese folk beliefs. Confucius and some Of the Great Confucians of the Central Plains were revered as gods. The Temple of Confucius was called the Temple of Composition in Vietnam, and Confucius and his 72 disciples were enshrined in it. Every year, the King of Vietnam holds a ceremony to worship the Confucius, and at the same time, in the imperial examination, the winners also go to the Temple of Confucius.
Vietnamese High Taiwanese Religion
During the post-Lê Dynasty, the Temple of Literature began to develop into vietnamese townships. Like other folk beliefs, the Temple of Literature has fixed ritual activities, and Confucianism is gradually religiousized. Today, although Confucianism has lost its status as the state religion in Vietnam, the Vietnamese still have the habit of calling Confucianism Confucianism Confucianism, and the Temple of Literature and some confucius sacrifice activities have been properly preserved.
Today, in the Guozijian Temple in Hanoi, Vietnam, when the entrance examination is important, the students who take the exam, like their ancestors, will come here to burn incense and pray to Confucius to bless them with the title of the golden list.
Confucianism can be widely spread in Vietnam, and Vietnam can be influenced by the "benevolence, righteousness, and wisdom letter" for thousands of years, and one person who is indispensable is the Cangwu Guangxin people (present-day Wuzhou, Guangxi) Shi Xie.
From 187 to 226, Shi Xie served as the assassin of Jiaozhou (present-day Red River Valley in northern Vietnam), and in order to avoid the spread of war in the Central Plains, Shi Xie armed the division of Jiaozhou. During his tenure, Shi Xie Daxing educated, and together with the Zhongyuan scholars Liu Xi and Xue Zong, who had come to Jiaozhou to take refuge, wrote books and lectures, taught Zhongyuan culture, promoted Chinese characters, and taught ancient classics such as Confucian scriptures, so that the folk customs and indoctrination of Vietnamese society developed by leaps and bounds
In the 15th century, the famous Vietnamese historian Wu Shilian wrote in his "Complete History of Great Vietnam": "China (Vietnam) has a book of poetry and a lily music, which is a state of literature, starting from the King of Shi. His merits were given to the time, and they were far away from future generations, and would not they be prosperous! ”
From 187 to 226, Shi Xie served as the assassin of Jiaozhou (present-day Red River Valley in northern Vietnam), and in order to avoid the spread of war in the Central Plains, Shi Xie armed the division of Jiaozhou.
During his tenure, Shi Xie Daxing educated, and together with the Zhongyuan scholars Liu Xi and Xue Zong, who had come to Jiaozhou to take refuge, wrote books and lectures, taught Zhongyuan culture, promoted Chinese characters, and taught ancient classics such as Confucian scriptures, so that the folk customs and indoctrination of Vietnamese society developed by leaps and bounds.
The Vietnamese were very grateful to him and erected a shrine to him, and called him "King Shi". In 1313, Shi Xie was again given the word "Lingwu" and became the King of Lingwu. At the same time, Shi Xie was also named "Nanjiao Xuezu" and was an important member of the Vietnamese Confucian system.
Every year from the fifth to the seventh day of the first lunar month, a grand temple festival is held at the Shiwang Ancestral Hall to commemorate Shi Xie. It can be seen from this that the merits of Shi Xie's indoctrination of Jiaozhou have been famous in Vietnam for thousands of years.
Uprooted, other places become "gods"
In Vietnam, in addition to famous Chinese celebrities such as Zhao Tuo, Shi Xie, and Confucius, some peasants in the coastal areas of ancient China also enjoyed the treatment of Vietnamese "gods of man".
These ancient Chinese peasants left their homeland, went south to earn a living, opened up the land, and made an indelible contribution to the development of southern Vietnam. Among these people, Mo Jiu's deeds are particularly typical.
In 1671, Mo Jiu, a 17-year-old boy in Leizhou, Guangdong Province, was dissatisfied with the harsh policies of the Qing court such as shaving his hair and changing clothes, and crossed with his clan through Hainan to the Area of Chenla Hexian. At that time, the HaXian region could be said to be a sparsely populated virgin land with fertile soil.
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Mo Jiu led a group of Ming Dynasty remnants of the "Righteous and Qing Dynasty" and the displaced people of Chenla and Vietnam, using the advanced technology brought by the Chinese from China to cultivate land on the desolate seashore and start a business with painstaking efforts.
After more than 20 years, Mo Jiu finally managed Hexian into a port with people, "Huayi miscellaneous places" and economic prosperity, which was then called "Port Country", also known as "Hexian Country".
In 1708, surrounded by strong enemies and for the sake of the long-term peace and stability of the Ha Tien region, Mo Jiu submitted to the Vietnamese Nguyen lord regime.
For generations, Mo Jiu's grandchildren in Ha Tien have attached great importance to economic development and expanded trade with China, the Malay Peninsula and the Indonesian archipelago, making Ha Tien a prosperous port in Southeast Asia, known as "Little Guangzhou", and also making great contributions to the development and social progress of the Mekong Delta in Vietnam.
The Vietnamese rulers were grateful for Mo Jiu's exploits in developing Ha Xian, and not only made him a general during his lifetime, but also posthumously named him shangzhu guo and dadu governor after his death, and even built the "Temple of Jiu Jiu" in 1818 to enshrine him.
In 1822, Ruan Shengzu remembered that Mo Jiu's grandsons had "meritorious service to the country" for three generations, and posthumously named Mo Jiu the middle god of Shugong Shunyi, his son Mo Tianci as the god of Dayi, and his grandson Mo Zihuan as the god of loyalty and righteousness.
The local Chinese honored Mo Jiu as Mo Taigong. Every year on important days such as the birthday of The Eighth Mojiu at the beginning of the fifth month of the lunar calendar, the local Chinese in Hexian and other ethnic groups will hold large-scale sacrifices and commemorative activities for him.
Every year on important days such as the eighth birthday of mojiu in the fifth month of the lunar calendar, the local Chinese in Hexian and other ethnic groups will hold large-scale sacrifices and commemoration activities for Mojiu
In addition to Mo Jiu, Chen Shangchuan, a Ming Dynasty widow who also disobeyed the rule of the Qing Dynasty, and Chen Shangchuan, a native of Wuchuan, Guangdong, was also remembered by local Chinese and indigenous people for developing the Nanxi area of Vietnam and spreading Chinese culture, and was enshrined in a temple.
In order to thank Chen Shangchuan for his merits in opening up the territory, the Vietnamese Nguyễn dynasty made him a high-ranking official and a "superior god" after his death, and let him enjoy the Spring and Autumn Festival.
Vietnam has developed from a barbaric land full of miasma to a place where literary style is flourishing, thanks to cultural imports. The "faith" that the locals have passed down from generation to generation is their reverence for nature and their gratitude to their heroes.
Every year on the anniversaries of the birth or death of King Xiong, Cho Tuo, Shi Xie, and Confucius, the Vietnamese hold a grand temple festival for them.
The inheritance of these generations of sacrificial incense not only expresses the Vietnamese people's admiration and gratitude for the ancient Chinese civilization, but also pins on the Chinese people's longing for the homeland and the people who have nowhere to put them.