The Vietnamese folk beliefs since the ancient time consist of belief in
fertility, worship of nature and worship of man. Human beings
need to be reproduced, crops need to be lushly green for the
nourishment and development of life, so belief in fertility came into
existence.
Water-rice agriculture that depended much on natural factors
ignited the belief of worshiping nature. In Vietnam, this belief was
polytheism and respect for goddess, and worshipp of animals and
plants as well. A research book published in 1984 listed 75
goddesses, mostly matriarchal goddesses, also called Mau (ancient
people not only worshipped the Creator but also Mau Cuu Trung
which was a female Creator, as well as Mau Thuong Ngan, River
Goddess and so on). Regarding botany-worshiping beliefs, the rice
plant was most venerated, the next were the banyan-tree, the
areca-tree, the mulberry tree and the gourd. In respect of
animal-worshiping beliefs, unlike nomadic culture that worships
fierce wild animals, Vietnamese tend to worship gentle species of
animals like stag, deer, frog, especially those which are easy to
come by in the riverside regions like water-birds, snakes, and
crocodiles. The Vietnamese proclaimed themselves as belonging to
the Hong Bang family line and the Tien Rong breed (Hong
Bang
was the name of a huge species of water-bird, Tien, or Fairy,
was
deification of an egg-laying species of bird, Rong, or Dragon, was
an abstract image of snake and crocodile). The ascending dragon
that was born in the water is meaningful and special symbol of the
Vietnamese nation.
Among the human-revering beliefs, the custom of worshiping
ancestors is the most popular, which nearly become one belief of
the Vietnamese (also called Dao Ong Ba in the Cochinchina). The
Vietnamese choose the death-day rather than the birthday to hold a
commemorative anniversary for the deceased. Every family
worships Tho cong, or the God of Home, who takes care of the
home and blesses the family. Every village worships its Thanh
hoang, the God of the village, who protects and guides the whole
village (the Vietnamese always honour the people who rendered
distinguished services for villagers or national heroes who were born
or died in the village to be their Thanh hoang). The whole nation
worships the very first kings, sharing the common ancestors’ death
anniversary (the Ritual of Hung Temple). Particularly, the worship
of Tu Bat Tu, or the Four Immortal Gods, namely, God Tan
Vien
(preventing flooding), God Giong (resisting and defeating foreign
invaders), God Chu Dong Tu (together with his wife growing out of
poverty to consistently build his fortune) and Goddess Lieu Hanh
(heavenly princess who left Heaven for the earth in the yearning for
happiness) has been regarded as extremely beautiful national values.
Although turning into superstition in some specific cases, folk beliefs
have lasted consistently and mixed with orthodox religions.
Therevada Buddhism might have been imported directly into
Vietnam from India through sea routes since the 2nd century A.D.
Vietnamese Buddhism stays on earth rather than ascends up to
heaven, attaches to exorcism and prayers for wealth, happiness and
longevity rather than heads toward nirvana. Only when Maharayana
Buddhism approached the country from China did Vietnamese
monks have the chance to carry out in-depth study of Buddhism;
however, separate schools were later formed, such as Truc Lam
Buddhist School which attaches importance to the Buddha inside
the human heart. In the Ly-Tran dynasties, Buddhism, though
having reached its peak, still embraced both Taoism and
Confucianism to create a cultural face with "the three religions
existing at the same time". Over ups and downs throughout the
history, Buddhism has become absolutely familiar to the
Vietnamese; according to the 1993 stastistics, there were up to
some 3 million Buddhist believers and some other 10 millions
frequently going to the pagoda for worshipping the Buddha.
Under the Chinese domination, Confucianism had yet to gain a
position in the Vietnamese society. The official adoption of
Confucianism had not been recorded until 1070 when King Ly Thai
To built Van Mieu (the Temple of Literature) to worship Chu
Cong and Khong Tu (confucius). In the 15th century, due to the
need of constructing a unified nation, a centralized administration
and a social order, Confucianism took the place of Buddhism to
become a national religion under the Le dynasty. Confucianism,
mostly Song Confucianism, that took root deep into the social and
political structure, the system of education and examinations and the
circle of Confucian scholars gradually dominated social and moral
life. However, Confucianism was only accepted to Vietnam in
specific factors, particularly on politics and morality, rather than its
entire system.
Taoism penetrated Vietnam at roughly the end of the 2nd century.
Since the Vo Vi (letting things take their own course) doctrine
bore
the thought of resisting the Chinese rulers, it was used as a weapon
against the Northern feudalism. This religion also contained factors
of magic and mystery, so it fits human subconscience and primitive
beliefs. Many Confucianists also admired Taoism’s tendency of
enjoying quietness and joyful leisure. However, Taoism has long
been regarded as an extinct religion that only left vestiges in folk
beliefs.
Christianity came to Vietnam in the 17th century as an intermediary
of the Western culture and colonialism. It made use of the favorable
opportunity in which feudalism was in crisis, Buddhism was
depraved and Confucianism was in deadlock to become a spiritual
relief of a part of the population. However, this religion failed to
integrate into the Vietnamese culture for a long time. Christians had
to set up an altar dedicated to Jesus Christ right at their homes.
Only when the Gospel was introduced into Vietnam, Christianity
was able to gain a position. In 1993, there were 5 million Catholics
and nearly half a million Protestants.
Foreign religions imported to Vietnam did not exterminate the local
folk beliefs, but they mixed with each other to derive specific
variants for both sides. For example, Taoism could not lower the
women’s role, which was reflected by widespread worship of Mau
(Goddess). The features of polytheism, democracy, and community
are manifested by the worship of groups of ancestors, and pairs of
gods. Entering a pagoda, people can easily recognize that not only
Buddhas but also gods and even human are worshiped there.
Perhaps, only in Vietnam, there were legends that a toad dares to
sue Heaven or a human being marries a fairy. These are the
prominent features of Vietnamese beliefs.
