Traditional festival of Phuong Bang village

The festival dates back to ancient times. According to Han-Nom documents currently kept at the relic site, and according to the stele at Quan Gia published in many research works, the communal house and shrine of Phuong Bang worship General Ly Phuc Man, whose legend is as follows: 'In ancient times, the great king was in his youth a hero of the age, more talented than others, very skilled at riding horses, even better at archery, and also knew how to tame wild elephants. He followed Ly Nam De; Ly Nam De saw that he had an upright spirit, truly worthy of being a great man, capable of helping the country handle affairs, so he had him assist in military matters and sent him to guard Do Dong and Duong Lam. When he gave orders, the cunning and wicked were all afraid. The local people lived in peace, the whole region was peaceful and happy, and everyone, old and young, owed much to his virtue.'

When the Lin Yi people invaded the land of Cuu Duc and urgent dispatches arrived, the court discussed it and everyone said: 'Without General Do Dong, this enemy cannot be defeated.' So the king issued an edict, appointing him as commander-in-chief to command the armies against the enemy. On that day, our army defeated Lin Yi in Cuu Duc district. When news of victory was reported, the king praised him for a long time and then said to his attending officials: 'Only when one meets a tree with a hard trunk does one know the sharpness of the blade. Now General Do Dong shot several arrows and broke the fierce enemy; he is truly a hero of Son Tay land. The good generals who defended the country in ancient times could not surpass him. Therefore, he must be rewarded.'

Then, because he had many achievements in subduing the Man people, he was granted the name Phuc Man, was also given the surname Ly, was married to a princess, and was promoted all the way to the rank of Junior Commander, and was allowed to discuss affairs at the General's Office. Toward the hundred officials, he judged in person and never concealed anyone's faults. He impeached even powerful ministers and never overlooked them. No one dared to come and make private requests; praise spread everywhere, and both inside and outside the garrison called him General Phuc Man and expressed their admiration for his virtue.

Later, King Ly Thai To went to pay homage to the mountains and rivers, and the court's naval forces came to rest at our village's landing. From the dragon boat, the king looked up and saw the magnificent mountains and rivers; suddenly his mind was moved, so he offered wine and said: 'I see that the mountains and rivers here are extraordinary. If there is indeed a person of outstanding talent in this sacred land, I invite him to come and enjoy the offering.'

That night, the king dreamed of a tall, dignified man walking to the front of the royal boat and saying: 'I was originally a person of this village, surnamed Ly and named Phuc Man. In the time of King Ly Nam De, I was renowned as a loyal and upright man. The king allowed me to hold the land of Do Dong and Duong Lam; I kept the border towns peaceful and fulfilled the duties of the court. The barbarian peoples did not dare violate the borders. After I died, the Supreme Deity praised me as loyal and upright, so I was granted a decree to retain my former position. I hold a post here, watching over and striking down enemies to keep the local people peaceful; now I am fortunate to meet a king who shows affection.'

Then he went on calmly: 'When the world is in darkness, loyal ministers all hide their names. Now that the sun and moon shine brightly in the sky, who would not want to reveal their form?'

The king woke with a start and told this dream to the Imperial Censor and Grand Master Luong Nham Van: 'This deity wishes to reveal his image, so he spoke thus.' After that, the king sent his ministers with gold and silver to tell the people of the district and commune to establish a shrine for worship, and also had a statue made, all exactly as in the dream, then conferred on him the title of superior tutelary deity and had the people worship him throughout the year.

Around the Nguyen Phong era of the Tran dynasty, the That Dat invaders invaded the borders; when they reached the Co So area, their horses went lame and could not advance. The villagers led troops out to attack, and the invaders fled in disorder.

Around the Trung Hung period, the Yuan army again came to invade. Wherever the invaders went, they burned and destroyed, but this land alone seemed to be protected and preserved; the invaders did not dare violate it, and the people lived in peace. Later the court granted beautiful titles to commend his achievements.

From then on, whenever the country suffered drought and people came to the shrine to pray, rain would come immediately. Therefore the court granted additional beautiful titles to commend his divine efficacy. Even for scholars going to examinations, soldiers on corvée, and farmers planting rice and raising silkworms, whoever came to pray found it efficacious. Because of this, the people became even more reverent and the incense smoke has continued forever without ceasing.

* Conferrals:

1. King Minh Mang 21. 7. 1821

2. King Thien Tri 11. 7. 1844

3. King Thien Tri 12. 8. 1844

4. King Tu Duc 20. 11. 1850

5. King Tu Duc 24. 11. 1880

6. King Dong Khanh 01. 7. 1887

7. King Duy Tan 11. 8. 1909

8. King Khai Dinh 25. 7. 1924

9. King Bao Dai 15. 8. 1940

b. Description of the forms of expression, practice process, material and spiritual products created in the process of practicing the intangible cultural heritage, related cultural spaces, etc.:

- Main festival: held once every 5 years. The festival takes place from the 10th to the 12th day of the 3rd lunar month every year.

- Customary festival: held regularly every year, but no procession is organized.

- During the festival, offerings are carried in procession to the Upper Temple (Quan Gia) for the ceremony to the saint on the morning of the 10th day of the 3rd lunar month; this is the main place of worship of General Ly Phuc Man, after which people return to offer incense at the village shrine.

* 10th day of the 3rd lunar month:

Morning: The chief officiant, along with the officials and members of the do guild, organizes a procession of incense, flowers, fruit, and offerings to the Upper Temple (Quan Gia, Duong Hoa commune) for the ceremony to the saint. Afterward, they return to hold the opening ceremony, offer incense and flowers, and perform the ceremony to the saint at the village Quan.

Afternoon: Organize folk games.

Evening: Organize mass cultural performances.

* 11th day of the 3rd lunar month:

Morning: Organize ceremonies at the communal house and Quan; local people and visitors from everywhere come to worship at the communal house and Quan.

Afternoon: Organize the procession (main festival; the customary festival has no procession) to Hung Long Pagoda to receive the text and bring it back to Quan, and organize the ritual at the village Quan.

* Organize folk games.

Procession of the palanquin:

Ritual for organizing the palanquin procession: The palanquin is carried from Quan to the pagoda for the ceremony, and the text is carried in procession from the pagoda back to Quan; afterward, a ritual is held at the village Quan. The order of the procession is as follows:

At the front are flags: carried by members of the do guild wearing red do shirts, white trousers, and yellow belts.

In the past, the procession consisted of two rows of five-direction flags and deity flags.

Today, the national flag leads, followed by two rows of five-direction flags and spirit flags.

Weapons: Two rows of procession escorts include: swords, sabers, whips, and the eight treasures.

Ong Ma: 01 ceremonial parasol.

Drums + gongs (a bat am ensemble if available).

Seven ceremonial objects:

02 ceremonial canopies.

Altar table + 02 ceremonial parasols.

02 ceremonial canopies.

Long Dinh + 2 ceremonial fans (in front of the Long Dinh is an elderly official in ritual attire... holding a hand drum to command).

02 ivory fans (carried by two elderly officials in ritual attire... carrying the fans).

Van palanquin + 02 crane fans (in front of the palanquin is a respected elderly official of the village wearing a loose red robe with wide sleeves, a red folded headscarf, and holding a hand drum to command).

Great palanquin + 02 crane fans (in front is an elderly official holding a hand drum to command), followed by the Chief Celebrant and the elderly officials wearing ritual attire and ritual hats.

+ In the middle is the Chief Celebrant.

+ Next are the four Cha officials and the assistant celebrants walking in two rows.

Behind are the village elders and villagers along with pilgrims from everywhere attending the festival.

Ritual process: (including incense offering + wine offering + reading of the oration + wine offering + wine offering + water offering).

Drums + gongs sound three rounds, three times.

Musicians begin: ritual music, the orchestra starts.

Positioning for the wine offering: Two rows of escorts stand on both sides facing inward.

Inspection of offerings: The Chief Celebrant and two Dang officials check the offerings to see if they are complete.

Ue Mao Huyet (purification with hair and blood): Mr. Tu brings a basin + cloth to wipe the chicken's head and pig's head to ensure the ritual.

Officials perform Tay So purification: With a Tung drum, the Chief Celebrant and officials go out to Tay So (i.e., purification).

Purification: Tung drum.

The Chief Celebrant and officials begin purification.

The Cau position: Tung drum.

The Chief Celebrant goes out and stands outside the corner of the ritual mat.

The four Cha officials stand outside the lower corner of the ritual mat.

The remaining officials return to their positions.

Assistant celebrants take wine positions: Tung drum.

The four Cha officials step onto the mat.

Chief Celebrant takes the wine position: Tung drum.

The Chief Celebrant steps into the mat position.

11. Incense offering: Tung drum.

Two Dang officials go out and stand outside the upper corner of the mat position.

The incense officer carries the incense burner, stands on the east side, steps onto the mat with his left foot, hands the incense burner to the Chief Celebrant with both hands, then steps back and waits.

The Chief Celebrant raises the incense burner, bows once, then hands it back to the incense officer.

The incense officer continues stepping with his left foot into the corner of the mat position, receives the incense burner, then steps back together with the two Dang officials, turns on their heels to face into the temple, and steps into the temple to the rhythm of drums and gongs.

The wine officer receives the incense burner and places it on the altar.

The two Dang officials and the incense officer return normally.

Ceremony of welcoming the high-ranking deities with bowing: Tung drum.

The chief officiant and the four assistants perform the four rites at the commands of the East chanter and the West chanter, to the sound of drums and gongs.

Bình thân: Drum: tung

The chief officiant and the four assistants stand in place.

Performing the filial rite and presenting the wine and petition: Drum: tung

The chief officiant and the tư văn official prepare.

The wine vessel is brought out to the mịch table.

The chief officiant bows once, then steps back and goes out to the mịch table.

The tư văn official goes to the mịch table, removes the cloth covering the cup stand and the lid of the stand, holds the wine bottle, opens the stopper, and hands it to the chief officiant with both hands.

Before the wine: Drum: tung

The chief officiant raises the wine bottle to the offering board, bows once, turns to the mịch table, pours the wine into three cups, then turns back toward the upper mat.

The tư văn official replaces the wine bottle and the cup-stand lid, then steps back to his position.

17. Offering to the high-ranking deities in front: Drum: tung

The two lantern bearers go up and stand outside the upper corner of the first mat.

The chief officiant enters the first mat.

The three cup bearers go out to receive the cups and go up to stand outside the lower corner of the three mats.

18. Kneel: Drum: tung

The first cup bearer pivots on his left heel, steps into the mat at a right angle, kneels, hands the cup to the chief officiant with both hands, then stands up, steps back, and waits.

Presenting the cup:

The chief officiant raises the cup, bows once, then hands it back to the first cup bearer.

The first cup bearer pivots on his left heel, steps into the corner of the mat, kneels to receive the cup, then steps back outside the corner of the mat.

Advancing the cups: Drum: tung

The two lantern bearers and the three cup bearers pivot to face into the shrine and step into the shrine to the rhythm of the drums and gongs.

The wine pourer receives the wine and pours it into the three cups on the altar in order.

Prostration: Drum: tung

The chief officiant prostrates, then stands up.

Bình thân: Drum: tung

The chief officiant stands in place.

Returning to position: Drum: tung

The chief officiant bows once, steps back, turns, and goes back to the position mat.

Reading the prayer text – reading the prayer position: Drum: tung

The two lantern bearers go out and stand outside the upper corner of the prayer mat.

The chief officiant bows once, steps back, turns, and goes up into the prayer mat.

The tư văn official goes to the West chanter's side and enters the prayer mat together with the chief officiant.

All kneel: Drum: tung

The chief officiant, the tư văn official, and the four assistants bow once and kneel.

Transferring the prayer text:

The prayer-text bearer carries the prayer text to the East chanter's side at the lower outside corner of the prayer mat, pivots on his left heel, steps into the mat at a right angle, kneels, hands the prayer text to the chief officiant, turns up the covering cloth, then stands up and returns to his position.

The chief officiant raises the prayer text, bows once, then hands it to the tư văn official.

Reading the prayer position: Drum: tung

The tư văn official raises the prayer text, bows once, and reads it; when the reading is finished, the drum beats twice: tung, tung.

The prayer-text bearer goes to the outside lower corner of the western mat, pivots on his right heel, steps into the mat at a right angle, kneels, receives the prayer text with both hands, then stands up and steps back; together with the two lantern bearers, he pivots to face into the shrine, offers the lanterns and prayer text, and advances into the shrine to the rhythm of the drums and gongs.

The wine officiant receives the votive text and places it on the altar in the right corner.

Prostration: Drum: tung

The chief celebrant, the master of ceremonies, and the four assistant officiants all bow down and then stand up.

The master of ceremonies bows once and goes out.

The chief celebrant and the four assistant officiants perform two more rites.

At the command, following the East and West officiants' chant and the rhythm of the drum and gong.

Bình thân: Drum: tung

The chief celebrant and the four assistant officiants stand in place.

Returning to position: Drum: tung

The chief celebrant bows once, steps back, turns outward, and returns to his seat mat.

Performing the offering rite, presenting the wine vessel and petition: Drum beat tung.

The chief officiant and the tư văn official prepare.

The wine vessel is brought to the wine table: Drum beat tung.

The chief celebrant bows once, then steps back and goes out to the wine table.

The master of ceremonies goes to the wine table, removes the cloth covering the cup and opens the cup lid, takes the wine jug and opens its stopper, and holds the jug with both hands to give it to the chief celebrant.

Before the wine: Drum: tung

The chief celebrant raises the wine jug, bows once, turns to the wine table and pours the wine into three cups, then places the wine jug on the wine table, turns back outward, and faces the upper mats.

The master of ceremonies covers the wine jug and the cup lid, then withdraws.

Presenting to the high-ranking deities first: Drum beat tung.

Two lantern officiants go up and stand outside the lower corner of the first mat.

The chief celebrant goes up to the first mat and enters the first mat.

The three cup officiants come out to receive the cups and then go up to stand at the lower corner in the order of the three mats.

Kneel: Drum beat tung.

Chief celebrant: bows once, then kneels and adjusts his robe and hat.

The first cup officiant pivots on his left heel, steps into the mat at a right angle, kneels, hands the cup to the chief celebrant with both hands, then stands up and steps back outside the corner of the mat.

Offering the cup: Drum beat tung.

The chief celebrant raises the cup, bows once, then turns and returns it to the first cup officiant.

The first cup officiant takes one step with his right foot, pivots on his left heel, steps into the mat at a right angle, kneels, receives the cup with both hands, then stands up, steps back to the corner of the mat, and sits waiting.

37. Advancing the cup: Drum beat tung.

The two lantern officiants and the three cup officiants pivot their heels to face into the temple and slowly advance the lanterns and cups into the temple to the rhythm of the drum and gong.

The wine officiant comes out to receive the wine cups and pours the wine into three cups on the altar in order.

The two cup officiants and the three lantern officiants return normally to their positions.

Prostration: Drum: tung

The chief officiant prostrates, then stands up.

Bình thân: Drum: tung

The chief officiant stands in place.

Returning to position: Drum: tung

The chief celebrant bows once, then steps back and returns to his seat mat.

Performing the communal offering rite, presenting the wine vessel and petition: Drum beat tung.

The chief officiant and the tư văn official prepare.

The wine vessel is brought to the wine table: Drum beat tung.

The chief officiant bows once, then steps back and goes out to the mịch table.

The master of ceremonies goes to the wine table, removes the cloth covering the cup, takes the wine jug, opens the stopper, gives it to the chief celebrant with both hands, then steps back and stands beside him.

Before the wine: Drum: tung

The chief celebrant bows once, then kneels and adjusts his hat and robe.

The first cup officiant hands the cup to the chief celebrant, then stands up and waits.

Presenting the cup:

The chief celebrant raises the cup, bows once, and then returns it to the cup officiant.

The first cup officiant receives the cup, then stands up, steps back, and waits.

Advancing the cups: Drum: tung

The two lantern officiants and the three cup officiants together pivot their heels to face into the temple and slowly advance the lanterns and cups into the temple to the rhythm of the drum and gong.

The wine officiant receives the wine and then pours it into three cups on the cup stand in order.

The two cup officiants and the three lantern officiants go out normally.

Prostration: Drum: tung

The chief officiant prostrates, then stands up.

Bình thân: Drum: tung

The chief officiant stands in place.

Returning to position: Drum: tung

The chief celebrant bows once, then steps back and returns to his seat mat.

Blessing rite, taking the blessing seat: Drum beat tung.

The two lantern officiants go out and stand outside the upper corner of the central mat.

The clan head goes into the temple carrying the clan tray and stands outside the corner of the central mat on the west side.

Kneel: Drum roll

The chief celebrant bows once, then kneels down to adjust his robe and hat.

The Thu To officiant steps his left foot to the side one step, pivots on his heel, steps his right foot onto the mat at a right angle and kneels, opens the tray, hands the tray to the chief celebrant with both hands, then stands up and steps back to wait.

Am Phuc: Drum roll

The chief celebrant raises the tray and bows once.

Thu To: Drum roll

The chief celebrant raises the tray, bows once, then passes the tray to the Thu To officiant.

The Thu To officiant kneels again: receiving the tray with both hands.

The chief celebrant cups his hands to chew betel and drink water.

After the Thu To officiant finishes, he closes the tray, opens the tray, stands up, and returns to his position.

Prostration: Drum: tung

The chief celebrant bows down, then stands up and performs the next two rites at the command of the East and West chanters, to the rhythm of drums and gongs.

Binh Than: Drum roll

The chief officiant stands in place.

57. Return to position: Drum roll

The chief celebrant bows once, then steps back and returns to his seat mat.

Ceremony for the supreme deity: bow respectfully: Drum roll

The chief celebrant and four Cha officiants perform four rites at the command of the East and West chanters, to the drums and gongs.

Bình thân: Drum: tung

The chief celebrant and the four assistant officiants stand in place.

Thuan Chuc: Drum roll

The Tu Van officiant and two Dang officiants enter the temple to burn the ritual text.

Concluding rite:

The chief celebrant and four Cha officiants bow once, then step out to the outer mat and stand on duty for the rite.

The remaining mandarins step onto the mat and perform four rites at the command of the drums and gongs.

Evening: organize mass cultural performances

*12th day of the 3rd lunar month: Summarize festival work and publicly disclose finances.

Issue the ceremony and perform the installation rite (no offering ceremony)

The organizing committee summarizes the festival and publicly discloses finances.

- Folk games: tug of war, pot beating, duck catching in water

- Other activities: Mass artistic performances, Quan ho singing.

- Worship objects used in the Festival: incense bowls, thrones, eight treasures, lamps, incense burners, cauldrons, reading desks, cranes …

- Processional objects in the Festival: octagonal palanquin, qilin, dragon

- Offerings: wine, glutinous rice, pork, chicken, incense, flowers, betel and areca, fruit

- Attire: ceremonial dress, ao the, and turban.