In Vietnam, religious freedom is guaranteed by the country's constitution. However, even until recently, state authorities actively intervened in this sphere of life. Perhaps that is why, according to official data, more than 80% of Vietnamese citizens are considered non-believers. The world community actively criticized the current situation in the country regarding religion. And now the situation has changed: according to sociological surveys of international organizations, the majority of Vietnamese consider themselves adherents of some faith. An interesting fact is that there is no “dominant” religion in the country, but quite a lot of very different beliefs. Even more interesting is that some Vietnamese people mysteriously manage to believe in several gods at once.

Traditional religions

This term is used to combine different beliefs associated with the deification of ancestors and spirits. For example, in Vietnam they believe in the Mother Goddess, and there is also a cult of ancestors. Traditional religions are the most ancient, their echoes can be found in different countries of the world. For example, in Russia it is customary to give part of the funeral treat to the deceased (a glass of vodka covered with a piece of bread or sweets on the grave). This is an ancient tradition associated with honoring the souls of ancestors. And the Mother Goddess existed in many early religions of the world, for example, in Greek mythology, Gaia, the goddess of the Earth and everything that is born on it, became her.

In the homes of the Vietnamese, it is common to ask questions and consult with the dead. There are so-called home altars associated with the veneration of the dead. The Vietnamese believe that if they do not show respect for their ancestors, they may be offended and begin to take revenge. Interestingly, traditional beliefs can be combined with others. For example, a resident of Vietnam may consider himself a Buddhist and at the same time pay tribute to the memory of deceased relatives according to the traditions of the ancestor cult. According to some reports, more than half of the Vietnamese practice traditional religions.

Buddhism

This religion in Vietnam is the oldest and most widespread, after traditional beliefs. Even a first-time visitor to the country will understand this by the presence of Buddha statues, which can be found almost everywhere. Now in Vietnam, as, indeed, throughout the world, there are several directions of this religion. The most common is Mahayana Buddhism. This direction arose in India, and from there it came to the territory of modern Vietnam as early as the 1st century BC.

Tourists will be interested to see Buddhist temples and Buddha statues. Many of these religious buildings impress with their size, beauty or originality. The most famous statues and temples:

Christianity

In Vietnam, the Christian religion is mainly represented by Catholicism. In confirmation of this, you can see the Catholic churches in different cities countries. But there are also Orthodox Christians in Vietnam, including immigrants from Russia. The French brought Catholicism to the country, because this territory was under their colonial oppression. Catholics have a difficult relationship with the country's leadership: it seems that no one is oppressing them, but they are constantly putting forward new demands to the authorities. Basically, the claims relate to the transfer of cultural objects from state ownership to the hands of the church. Protests sometimes come to clashes with law enforcement agencies.

Islam

The Islamists in Vietnam have always lived somewhat apart from the rest of the world. And although they observe religious traditions, go to mosques and revere the Koran, some rituals take place here in a peculiar way. For example, Ramadan lasts three days for Vietnamese Islamists, and not a month, like Muslims around the world. There are few mosques in the country, so ordinary tourists may not visit there.

Other religions

What other religion is there in Vietnam? There are many of them: there is Judaism, Confucianism, and new trends such as Caodai and Hoahao in the country. The last two cults arose from a mixture of different religions: Christianity, Buddhism and others. It is believed that Kaodai preaches to more than 2 million people, but this is unofficial information.

Whoever you are by religion, having been in Vietnam, be sure to visit temples with Buddha statues. This is one of the main attractions of the country. And do not refuse the tour, because you can learn a lot of interesting things about the peculiarities of Buddhism in Vietnam. Even if you are not at all interested in religion, the ancient pagodas with majestic statues will impress you!

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Myths and traditions of Vietnam

The vast peninsula with which Asia ends in the southeast has long been called Indochina. Vietnam, which has a territory stretched from north to south and occupies the eastern part of the peninsula, is, figuratively speaking, "a balcony on Pacific Ocean". This is a maritime country, and the sea plays an important role in the life of the Vietnamese. Vietnam is located in a tropical zone, the mercury column never drops below plus ten. The monsoons blowing here determine the alternation of dry and rainy, hot and cooler seasons. Residents are constantly threatened by two disasters : drought and flooding of rivers.

Vietnam is a multinational country, ethnic composition it is compared with an unfolded fan, the center of which is the Viets, who rallied other nationalities around themselves. Many legends are connected with the beginning of the Vietnamese statehood and the first founding sovereigns. The ancestor of the Viet was, according to legend, Lak Long kuan - Sovereign Dragon Lak. In Vietnamese culture, the echoes of the maternal-tribal structure of society are clearly felt: the Sovereign Dragon Lak inherited his water essence from his mother, who was the daughter of a dragon - the lord of Dongting Lake, located in China. His father was Kinh Duong vyong, the Solar Ruler of Kinh. Lak Long kuan granted his eldest son the title of ruler of Hung (Hung - Courageous) and handed over to him the administration of the country. It happened four thousand years ago. Hung ascended the throne and established the name of the state - Wanlang (Country of Tattooed People). The emperors of all subsequent reigns were also called Hung vyongs - sovereigns of the Hungs, there were eighteen of them. In the III century. BC e. the state of Aulac, the successor of Vanlang, was formed. Having replaced the Hung sovereigns, Thuk Phan, who received the throne name of An Duong Vyong, stood at its head. The capital of Aulak was the fortress of Koloa - Snail, a magnificent example of a fortification. To protect Koloa, a formidable, at that time, weapon was used - crossbows, capable of simultaneously releasing a large number of arrows with bronze tips.

The Aulac state was located mainly on the territory of the present North Vietnam and northern part Central Vietnam. However, after some time, Chinese domination was established in the country, which lasted about a thousand years. The Vietnamese did not put up with him, a number of uprisings testify to their desire to gain independence and freedom. Women also led major insurgent movements. Thus, a major uprising (40-43 AD) against the rule of the Chinese Han Dynasty was led by the Chyng sisters. Their mother was widowed early and raised both daughters herself. Subsequently, she provided her daughters with great assistance in organizing the rebel forces. Among the associates of the Chyng sisters there were many female military commanders. It even came to curiosities. So, a certain person equipped a detachment of three hundred male rebels who took part in the uprising, being dressed in women's dresses. It should be noted that the Viet were in close contact with neighboring peoples, many of whom are now part of the national minorities of modern Vietnam (this especially applies to such peoples as Meo, Muong, Lao, Banar, etc.). This long-term contact could not but lead to mutual cultural influence, which, in turn, manifested itself in the commonality of some mythological subjects, in the vagueness of the boundaries between native Vietnamese works and works typical of other nationalities.

The idea of ​​cultural closeness of peoples South-East Asia has long been expressed by scientists. The French scientist P. Muss outlined an ancient "monsoon zone" that had a cultural commonality. This is a vast region that includes India, Indochina, Indonesia, its oceanic fringe, and no doubt South China. P. Mus considered the cult of the chthonic deity most characteristic of this region, embodying all the fertility of the earth, all its inexhaustible productive forces and materializing initially in the form of a stone. The cult of mountains is probably connected with the cult of stone. The ancient Viet believed that the state was guarded by two mountains - Tanvien - Mount Baldakhin and Tamdao - Three Peaks. The god of mountains lived on Mount Tanvien, and a female deity lived on Mount Tamdao. These were sacred mountains Vanlanga is a father mountain and a mother mountain, one in the west, the other in the east. Four supernatural creatures: a phoenix, a dragon, a turtle, and a unicorn (replaced here by a dragon horse). The peoples of Southeast Asia had a legend about a wonderful sword. So, Ya. V. Chesnov, considering the cycle of myths about the sword, popular among the peoples of Eastern Indochina, notes that this cycle is characterized by a special combination of individual elements. The sword is correlated with the water element and the sky, has the essence of fire (the sun) and is an instrument of dispensation. These main points are also characteristic of the Vietnamese legends about the sword, most of which are associated with the personality of Le Loy, who headed the beginning of the 15th century. (1418-1428) struggle against Chinese domination, restored the independence of Vietnam, founded the new Le dynasty and became its first emperor. According to legend, Le Loy, armed with a wonderful sword, has, as it were, the functions of an organizer who eliminates chaos (the dominance of hostile forces) and restores space (the independence of the state). After defeating the enemies, the sword plunged into Hoan Kiem Lake - Lake of the Returned Sword, located in Hanoi. Subsequently, a sparkling object, identified by people with a sword, left this lake and disappeared. After the sword went missing, disaster struck the country. This refers to the Taishon rebellion (1788-1802), which was perceived by many contemporaries as a period of chaos. The disappearance of a wonderful weapon was a sign of future misfortunes. Mythical ideas about the sword as a tool for ordering the cosmos can be seen in the Siamese ritual. During a period of possible flooding, a solemn procession led by the king approached the river and the ruler struck the water with a sword. This action was supposed to curb the water element - to prevent flooding. In addition, it was associated with a ceremony that symbolized fertilization. E. Pore-Maspero, a researcher of the myths and rituals of Southeast Asia, suggests that ritual water games were once held on the Lake of the Returned Sword in Hanoi, similar to the games at water festivals in Siam.

Perhaps the Vietnamese legends about the miraculous sword are a mythological description of this ritual. Manjushri, the deity of the Buddhist pantheon, sometimes acts as the organizer of the cosmos, one of the characteristic attributes of which, whether we are talking about his graphic images or legends dedicated to him, is a sword in his right hand. In Tibetan iconography, this sword is fiery, flaming. On one of the illustrations for the Tangut xylograph of the 11th century. The Prajnaparamita Sutra depicts Manjushri pointing with a sword at a snake protruding from a well. It can be assumed that this refers to the curbing of the "water animal", personifying the water element. The legend in which Manjushri and his sword are associated with the "taming of water" is given by the English researcher A. Getty. According to this legend, once the territory where Nepal is now located was the bottom of a lake inhabited by water monsters. Manjushri struck several times with his sword south coast lake, water gushed through the resulting holes, and the bottom of the lake dried up. This is where Nepal was born. The version of the myth about how Manjushri created the earth from his own avatar, from a huge cosmic Golden Toad or Turtle, is given by L. Ya. Sternberg. So, once upon a time the moment came for the creation of the earth. Manjushri emerged from the depths of the Turtle, took on his own form, rose up and shot an arrow at her. The dead animal sank to the bottom, forming the foot of the earth. The hero of the Vietnamese legend, Le Loi, also tried to pierce with an arrow a huge turtle that had floated to the surface of the lake. It can be assumed that the Buddhist figure of Manjushri the organizer was superimposed on the mythological hero who creates the world from water element with the miraculous sword. This myth was probably popular among the peoples of Southeast Asia. Buddhism, spreading to the territory of Indochina, used local beliefs, and gave a Buddhist interpretation to local deities and related events. Buddhism played an important role in the cultural development of Vietnam. It is very likely that this religion was brought directly from India by sea. Tran Van Giap, a researcher of Vietnamese Buddhism, calls the early period - from the beginning of the 3rd century BC. until the end of the 7th century. triumph of Indian Buddhism. Along with Buddhism, certain achievements of the cultures of India and Central Asia and their folklore also penetrated into Vietnam. At the end of the VI century. in Vietnam, one of the Buddhist sects, Dhyana (Viet. Thien), became widespread. By the 11th century Buddhism flourished in Vietnam. The Thien school was of great importance for Vietnam; it was closely connected with the Chinese dhyana - the Chan school. Buddhism, to a certain extent, was the collector and custodian of the local folklore tradition. Some hagiographic stories, the researcher of Vietnamese literature N. I. Nikulin notes, have a folklore fairy-tale-mythological basis, a mythological-legendary archetype shines through the Buddhist plot. In some legends, the characters of the Buddhist pantheon are more reminiscent of the evil spirits of local cults. For example, in the story "The Statue of Zya Lam from an Abandoned Pagoda," the statue of Zya Lam, a Buddhist guardian spirit, turns out to be a thief of other people's wives. For this, he is destroyed as a malicious demon. A number of Vietnamese traditions reflected the Buddhist idea of ​​rebirth. Thus, in the story "The Inner Teaching" the strange illness of Emperor Le Than Tong (r. , later reborn as Le Than Tong. Vietnam belongs to the countries of the Far Eastern cultural region.

Neighborhood with the Chinese empire, political and cultural contacts with it shaped the features of Vietnamese culture. Already in the era of dependence on China (111 BC - 939 AD), the Vietnamese mastered Chinese hieroglyphic writing. Wenyan was written in Hanwan, the Vietnamese variant of the Chinese literary language, until the 20th century. There was also an original nom script in Vietnam, created on the basis of Chinese characters. When it appeared is unknown, presumably the time of its occurrence is attributed to the X-XII centuries. Along with language and writing, literature and ideology came to Vietnam, and above all, Confucianism. Already during the era of dependence, Confucian canonical books began to be studied in the country. Confucianism was also promoted by Chinese governors, among whom Shi Jiu (Viet. Xi Niep) (187–226) was the most active. With the strengthening of the positions of Confucianism, the characters of myths turned into historical heroes, and events turned out to be tied to a certain time. The myth was thus included in the historical narrative. Vietnamese folklorist Nguyen Dong Ti gives examples of the transformation of Vietnamese myths under the influence of Confucianism. So, for example, the retinue of the mythical character Kinh Duong Vuong, the first ruler of the country of the South, included red evil demons sit kui, and according to the explanations of the Confucians, it turned out that sit kui was the name of the country in the south, subject to Kinh Duong vuong. Or another example. The people of Kaoda village in Hanam Province revered the spirit of the cobra (ho mang). The belief may have gone back to ancient totemic ideas. According to later explanations, it turned out that Ho Mang was a man who was comprehensively gifted, distinguished himself under the emperor of the Thuk dynasty (257-208 BC) and received the rank of general. The influence of Taoism is felt in the religious and mythological system of the Vietnamese. So, Yu-huang - Jasper lord, who headed the Taoist pantheon in China, appears in Vietnamese folklore under the name Ngoc hoang and appears as the supreme deity, usually restoring justice. His inner circle consisted of spirits of all ranks, who communicated with the world of people. Under the influence of Taoism, the cult of Tran Hung Dao (XIII century), a famous Vietnamese commander who participated in repelling the Sino-Mongol invasion, developed. Since 1300, its Lord Jasper, on the left the deity of Ursa Major, on the right - the constellation of the Southern Cross, the cult began to take shape on a national scale. Gradually accumulating the functions of minor guardian spirits, Chan Hyng Dao was revered as the main protector of the state, and in a broader aspect of folk religion - as a universal protector from evil forces.

Cults of many spirits of the three worlds (heaven, earth, water) were widespread in Vietnam, going back to ancient shamanism. The central place in these cults was occupied by divine mothers - Thanh Mau. Beliefs in mother goddesses - holy mothers, associated with matriarchy, are widespread in Vietnam. These female deities were often anonymous, designated by generalized names: Thanh Mau - holy mother, Duc Ba - virtuous lady, Tua Ngok - jasper princess. The concept of holy mothers was based on a very ancient belief in the mother goddess, who was the source of all life. Later, first three mother goddesses appeared, and then more of her avatars. All deities are presented as personifications of her qualities or as one of her local incarnations. Thus, many deities arose. The mythology of the countless spirits of the three worlds was strongly influenced by the Taoist world of gods, organized like a Chinese empire. Ngoc Hoang, the Lord of Jasper, ruled, below were three divine mothers: the heavenly mother Lieu Khan, the divine mother who controlled the water, and the divine mother of the upper regions, who reigned in mountainous and wooded areas. This was followed by a complex hierarchy of deities subordinate to them: five great officials, four divine ladies, ten princes, twelve fairies, etc. The retinue included a huge number of all kinds of spirits, up to a large number of girls and boys who, during their lifetime, had outstanding abilities and died young. The heroes of Vietnamese legends are Taoist hermits, they are usually associated with magical deeds, various Taoist practices are mentioned: the art of spells, palmistry, the art of breathing, often geomancy.

The spread of Chinese geomancy in Vietnam is correlated with the name of Gao Pian, a Chinese military leader and poet who ruled in the 9th century. Vietnam. Later, the development of geomancy in Vietnam was significantly influenced by Nguyen Duc Huyen, better known as Taao (17th century). Taao became the protagonist of a number of legends. Some characters of Vietnamese mythology also came from China. So, probably, the cult of the god of the hearth was borrowed, which took shape, presumably, relatively late, in the 13th century. The Vietnamese god of the hearth, Tao Kuan (Chinese: Zao-jun), took care of the well-being of the family, helped in misfortunes, disasters, and also watched what was happening in the house, regularly informing the heavenly ruler about it. A week before the New Year, Tao Kuan ascended to heaven and reported in detail to the Supreme Lord about what had happened during the year. In Vietnamese mythology, the assistants of the Supreme Lord, who were in charge of the book of births and the book of deaths, were two deities, the twin brothers Nam-tao - the deity of the Southern Cross and Bak-dau - the deity of the Big Dipper. Perhaps they appeared not without the influence of late Chinese mythology, where the deity Dou-mu (Imatushka ladle &) is found, who is in charge of life and death and lives on the stars of the Big Dipper. In Taoist writings, she has her husband Dou-fu (Ibatyushka ladle&) and nine star-sons. Two of them are the deities of the North and South Poles, one - in a white robe - is in charge of death, the other - in red - births. Note that the Vietnamese interpretation of the Chinese plot includes an episode typical of the folklore of Southeast Asia. The mother of the twin brothers, who became pregnant only in her old age, carried the fetus under her heart for sixty-nine months and gave birth to two large pieces of meat without arms, without legs, which turned into two strong, healthy young men a hundred days later. The Viet tale "A man round like a coconut" tells how a woman gave birth to a piece of meat overgrown with hair, he had eyes, a nose, a mouth and ears. Subsequently, he turned into a beautiful young man. Tales of the so-called "unpromising" hero are also found among other peoples of Southeast Asia, for example, among the tyams ("The King's son-in-law Coconut"), among the sedangs ("Young Man-Pumpkin"), among Thai ("Guy- Bag"). It must be said that the Chinese civilization largely acted as a designer of the Vietnamese material, which in many respects gravitated towards the traditions of Southeast Asia. The most ancient layer of mythological representations of the Viet are cosmogonic myths. This is, for example, the story of how a god born in a chaotic mass divided heaven and earth by erecting a huge pillar. When the vault of heaven rose above the earth and hardened, the god broke the pillar, and scattered stones and earth everywhere. Each thrown stone block turned into a mountain or an island, clods of earth became hills and plateaus. Then other deities appeared. They divided the responsibilities among themselves. Some went up to heaven, others remained on earth, and all set to work together: one created the stars, another dug rivers, the third crushed stones - sand and gravel turned out, the fourth planted trees. This is how the world was created.

In Vietnam, there are stories about mythical giant heroes who ordered the earth's surface, poured mountains, laid river beds. The goddess Ny Oa and the god Ty Tuong were of great stature and extraordinary strength. In the course of the mating contest, each of them erected a huge mountain. Mount Ny Oa was higher, and Ty Tuong lost. The goddess destroyed his mountain and ordered another one to be poured. Wanting to earn the approval of his girlfriend, Tu Tuong piled many mountains everywhere. The origin of people is told in the myth about the Sovereign Dragon Lak and his wife Eu Ko. A year after the couple got together, Eu Ko gave birth to a bundle containing a hundred eggs. After another seven days, the shells on the eggs cracked, and a boy came out of each. According to the myth, fifty sons of the Sovereign Dragon Lak became water deities, the other fifty settled on land. According to another version of the myth, fifty sons settled on the plains and became the Viet, the rest went to the mountains, and the small peoples of Vietnam descended from them. Cultural heroes in Vietnam are the ancestors and various deities. So, Lak Long kuan - Sovereign Dragon Lak taught people to plow and sow, and his wife, Eu Ko, taught them to plant mulberries, breed silkworm caterpillars. She also told people about sugar cane, showed that it contains sweet juice. People owe a lot to the god of the mountains - one of the fifty sons who went with the Sovereign Dragon Lak to the sea when the spouses divided the offspring. He returned from the underwater kingdom and decided to live on land, settling on Mount Tanvien. The god of the mountains gave fire to people, because before everyone lived in darkness and cold. In addition, he told about such plants as corn, sweet potato, cassava, which became an excellent help for rice, taught people how to catch fish with a net, set traps for animals. A number of myths and legends reveal a connection with archaic ideas, primarily with totemism. The choice of a totem was largely determined by the economic activity of a particular tribe. Representatives of the Lak Viet ethnic group (3rd century BC), who lived in the Dong Son region and were experienced in navigation, revered as a totem one of the varieties of thrush, a bird that annually made large flights over the sea. The totem of the representatives of the same ethnos who inhabited the swampy areas in the Red River Valley was a crocodile, a likely prototype of the mythical dragon. The dragon enjoyed special reverence in Vietnam. No wonder the primordial ancestor of the Viet was considered Lak Long kuan - Sovereign Dragon Lak. The turtle, according to the Viet, patronizes the people and never leaves them in trouble. In the form of a giant tortoise, the Vietnamese also represented the god of the sea. A favorite character in Vietnamese mythology is Kim Kui, the Golden Turtle. She helped the ruler of the country, Aulak An Duong Vuong, build a fortress. An Duong Vyong probably referred to the tortoise for a reason. For example, as G. G. Stratanovich notes, the ban on the use of turtle meat among the Thai peoples of Vietnam is explained as follows: constant protector of people before deities and spirits. The Golden Turtle is associated with mythological ideas about a wonderful weapon. Once she left An Duong Vyong as a gift her own claw, from which they made a trigger for a magic crossbow. The Golden Turtle is also mentioned in the legends about the miraculous sword associated with Le Loy.

The crane was also revered as a deity of water. So, in the Vanlang state, the Great Sovereign White Crane of Three Rivers was at the head of the water spirits, the people usually called him the Holy Crane. There are many legends that say that the White Crane of the Three Rivers was called Tho Len - the lord of the earth. There is a story that tells about the atrocities of the White Crane, who turned into an evil spirit. He built a nest in a huge sandalwood tree, caught people and ate them. They could not get rid of such a misfortune for a long time, and only a stately, handsome young man who appeared from the river managed to put an end to demonism. We also note that Bat Hak - the White Crane - is ancient name one of the branches of the Red River, flowing through the county, which bore the same name. Some animals were associated with certain elements, for example, the toad was associated with water. Images of a toad are found on drums used during prayers for rain. This amphibian is the leader among the pictorial motifs of the Dong Son culture (3.0-2.5 thousand years ago). The story "About how the Toad sued Heaven" represents a toad who, thanks to his own resourcefulness and dexterity, managed to fulfill the instructions of the animals and even enlist heavenly support for the future. If later the need for rain arose, she no longer needed to make a tedious journey to Heaven - it was enough just to shout a few times. No wonder there was a saying in Vietnam: "A toad with a triple cry and the Sky will get through, not like people."

The characters of Vietnamese myths were not only animals, but also plants. Thus, the cult of trees was popular in Vietnam, and they are discussed in a number of narratives. One of the legends says that the Sovereign Dragon Lak after his birth existed in the form of a piece of wood, the color of which resembled a bird's egg. His mother let him swim on the waves. The fishermen brothers fished out a log, and the craftsman carved a statue of Long Quan out of it. Stayed in a tree trunk floating on the waves, and the wife of the god of the earth, who appeared in a dream to Emperor Li Than Tong. Probably, according to the ideas of the Viet, the trees were good and harmful: associated with good spirits often swam in the water, and harmful ones grew on land. One of the feats accomplished by the ancestors was the destruction of the werewolf - the spirit of the tree, which at first was a huge sandalwood. How many thousands of years this tree grew is unknown, but then it dried up, rotted and turned into an evil spirit that owned many witchcraft spells and harmed people. Kinh Duong Vyong managed to defeat him. An essential component of the religious beliefs of the Viet, who believed in the existence of a huge number of spirits that inhabited the entire the world , was also animism. One of the most popular in Vietnamese culture is the myth of the struggle between the deity of the mountains and the deity of the waters. It tells about how once the deity of the mountains and the deity of the waters wooed the daughter of the ruler Hung Vuong, and preference was given to the deity of the mountains. The deity of the waters, angry, went to Mount Tanvien, where his enemy had taken refuge, but could not capture it. Since then, both gods hate each other and every year in the eighth or ninth moon they arrange a battle. Researchers believe that this myth is etiological in nature and explains the causes of typhoons and floods in North Vietnam. In the "Amazing Events of the Land of Linnam" by Wu Kuin and Kieu Fu (XV century), there is a legend "The Spirit of the Nine-Tailed Fox". It mentions the people that the Viet called Man - Ivarvars &. They settled at the foot of Mount Tanvien and revered the mighty god of this mountain, who taught them to plant rice and weave white clothes. This god was called that - Man in White Clothes. In the western part of Thang Long (modern Hanoi) there used to be a small hill where, according to legend, a fox with nine tails lived in a cave. She turned into a white-robed god and lured young men and women into her lair. By order of the Sovereign Dragon, the fox was exterminated, its cave was flooded with water, and the reservoir formed on the site of the cave was called the Corpse of the Fox - this is the Western Lake. Nearby was placed the idol of Kimngyu, which pacified evil spells. According to the well-known French researcher E. Pore-Maspero, the legend about the fox from the "Amazing Events of the Land of Linnam" has a totemic character. The researcher also draws attention to the fact that Mount Tanvien is connected with the story of the struggle of the god of the mountains, who settled on this mountain, and the god of the waters, who, together with all the water creatures, attacked it. This reminds, says E. Pore-Maspero, the myth of the Sovereign-dragon who opposed the fox. Let us pay attention to the fact that the legend included in the collection "Amazing Events of the Land of Linnam" tells about a fox who lived in a cave on a hill near the capital. He is an evil werewolf who took on the guise of the beneficial owner of Mount Tanvien - Man in White Robes. The owner of the water - the dragon punished the malicious fox by flooding it with water. The antagonists here are the foxes from the mountain cave and the owner of the water. The god of Mount Tanvien himself is mentioned only at the beginning as a cultural hero - a character who endowed people with various skills. Thus, the mountain god Tanvien and the fox are associated with the mountain and are presented as antipodes. Perhaps, originally there was one deity of the mountain, combining two principles - life and death, good and evil. Subsequently, these two principles began to correspond to two characters - carriers of opposite qualities. The fox could act as the god of the mountain, with whom the owner of the water, the dragon, was at enmity. This character, as a rule, is endowed with the features of a malicious creature. Over time, the owner of the water, destroying the fox, was replaced by a Taoist deity - the Lord of the Northern Sky. Probably, in Vietnam there was a cycle of myths about the struggle of two masters of the elements, and in one case the winner and bearer of life - space is the owner of the mountain, in the other - the owner of water.

The cult of ancestors, as well as the cult of deified real personalities that developed on its basis, became widespread in Vietnam. Those who, during their lifetime, rendered great services to the country, the sovereign, the village, or, according to popular belief, became famous for doing good deeds, were revered mainly. Many of them became patron spirits of villages (communities). Some stories, in particular of a biographical nature, end with the message that after death the hero was deified. About his otherworldly activities then we are no longer talking. So, for example, it happened with the famous geomancer Taao. In other stories, the characters are already deified real persons, that is, the deeds committed by them after death are narrated. The spirits of ancient Vietnamese heroes, who have become patrons of communities, take part in people's lives and determine their fate. So, the spirit of the semi-legendary hero Li Ong Chong helped Chan Nguyen Khan learn the heavenly secret that Le Loi would become emperor, and Nguyen Chai his assistant. And the spirit of another hero - Fu Dong appeared to a certain student to scold him for doubting his holiness. Vietnamese myths and legends have not been studied enough, obviously, this is due to the difficulties of reconstruction. After all, for many centuries myths were processed "for history" and already in this form were included in literary works. Mythological characters were turned into historical heroes, and their activities were associated with certain years of the reign of the Vietnamese sovereigns, included in the flow of historical events. Among the earliest works containing myths and legends, we note the collection of Buddhist biographies "Collection of prominent righteous people from the garden of Thien", dating from the 13th century.

Mythological materials are also contained in the collection "On the Spirits of the Land of Viet", compiled from stories written by Li Te Xuyen in the 14th century. These stories are stories of the origin and deeds of a particular spirit. Narratives about amazing events can be found in the "Dreams of the Southern Elder" by Ho Nguyen Trung (XV century). Many myths and legends are included in Wu Kuyin and Kieu Fu's Amazing Events of Linnam Land (15th century). It should also be noted that such medieval works containing folklore material as "Large records of stories about the amazing" by Nguyen Zy (XV century), "Records made hastily at leisure" by Vu Phuong De (XVIII century), "Records made during rain" Pham Dinh Ho (XIX century), "Notes on how mulberry plantings turn into a blue sea" Pham Dinh Ho and Nguyen Ana (XIX century). Myths and legends were included in historical chronicles, for example, in " Brief history Viet" (XIII century), in the annals of Ngo Shi Lien "The Complete Collection of Historical Notes on the Great Viet" (XV century). The historical and epic poem of the XVII century "The Book of the Heavenly South" by an unknown author should also be mentioned. narrative folklore is in Russian translations.For example, "Tales and legends of Vietnam" (M., 1958) were published. In "Tales of the peoples of the East" (M., 1962) there is a section devoted to Vietnamese fairy tales, later "Tales of the peoples of Vietnam" were published ( M., 1970. A selective translation of myths and legends from various medieval collections of prose was made by M. Tkachev, who published them in a book called "The Lord of the Night Demons" (M., 1969). , served as collections: "About the Spirits of the Land of Viet" by Lee Te Xuyen, "Amazing Events of the Land of Linnam" by Vu Kuin and Kieu Fu, "Dreams of the Southern Elder" by Ho Nguyen Trung, "True Records of Lam Son" (XV century; some scientists attribute the monument Nguyen Chayu, considered by others to be the author of Le Loy), Pham Dinh Ho and Nguyen An's Notes on How Mulberry Plantations Turn to Blue Sea, Pham Dinh Ho's Notes Made in the Rain. In addition, myths and traditions published by contemporary Vietnamese authors were used. In section I - "Myths" - we are talking about the creation of the world, about the deities, the masters of the elements that control nature. Section II - "From Myth to Tradition" - tells about the legendary rulers who are endowed with the functions of mythical characters, for example, cultural heroes. Section III - "Traditions" - is devoted to amazing events, actors which are often well-known historical figures. "Myths and Traditions of Vietnam"

Center "Petersburg Oriental Studies", 2000 E. Yu. Knorozova, 2000

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A Vietnam trip would be incomplete if you don't visit unique place- The golden bridge Golden Bridge, located on the cliff of Mount Ba Na. Tourists call the monumental construction “Touching the Sky”, and if you look closely, it seems that the golden semicircle is supported by someone from above.

Near resort town Danang, in the summer of 2018 was built huge bridge in the form of a golden thread pulled from the earth by giant hands. This structure appears to be hundreds or even thousands of years old. In fact, it was created just a few years ago from steel and glass.

The Golden Bridge is located at an altitude of more than 1400 m above sea level. Its 8 spans are more than 150 m long. At this height, the bridge looks like a silk strip that hides in the clouds above Da Nang and is above the treetops from the edge of a leafy cliff.

When tourists are on the bridge, they feel like they are walking through the clouds like deities living in the sky. After such a walk, memories will last a lifetime! Especially tourists fell in love with this bridge for incredible photos.

Where is the Golden Bridge

Popular among curious tourists, the Golden Bridge is located near the city of Da Nang, in the Wah Wah mountain range, located in the Tayen Thai Garden near the Bana Hills resort area. Golden Bridge decorates East Coast city ​​that attracts travelers warm sea and the cleanest beaches with narrow shores.

After the opening of the monumental structure, the authorities managed to note a sharp increase in the number of tourists. Most of them strive to make a promenade along the Golden Thread in the hands of God. The Vietnamese were the first to visit the Golden Bridge, but fame quickly spread around the world, and now more and more inquisitive tourists are coming to Vietnam, in particular Da Nang. Influenced the growth of visitors advertisement of the bridge in in social networks, Images architectural masterpiece and stories of travelers about an incredible monument with giant brushes.

Talking about the Golden Bridge, it is impossible not to mention beautiful city country - Da Nang. In addition to the structure we are describing, there are other structures that arouse unprecedented interest and admiration among guests. These include: Dragon Bridge, Tuan Phuoc, Chat Ti Li and others. There are a huge number of them here, and each is a masterpiece of architectural art with amazing lighting.

History of creation

Bana Hills was founded by the French colonizers at the dawn of the 20th century. They lived in villas, of which at that time there were more than two hundred. Now these are abandoned places, and only dilapidated buildings and ruins remain from the former village. To popularize the area among tourists, local authorities built a small village in the style of the ex-owners - the French and built the Fantasy amusement park.

The bridge, 150 meters long, was built by TA Landscape Architect not so much to attract travelers as to connect with the nearby village. Prior to this, the road consisted of potholes and drops, which created problems for traffic. The cost of the project is about $ 2 billion, and less than two years have passed from the idea of ​​\u200b\u200bcreation to opening. Stunning varieties of chrysanthemums grow along the perimeter, lavender paths are equipped. Visitors to the structure have the feeling that huge hands are holding the tourist road, although in reality this is just an illusion.

Design and construction of the Golden Bridge

It should be noted that the curved design is intended exclusively for pedestrians. None vehicles cannot move across the bridge. It is 150 meters long, 5 meters wide and has a 3 meter walkway. The building is located at an altitude of 1500 meters above sea level. The railings of the golden attraction are made of stainless steel, and the flooring is made of dense and high-quality wood that can withstand heavy loads.

In fact, the bridge is supported by seven pillars, only two of which are made in the form of giant hands. If you look from the side, it seems that someone is stretching them out of the thick of the forest. And they look like they were built thousands of years ago - covered with scratches, damage, cracks, mosses, which gives an archaic look. When creating the design, this goal was pursued. It seems as if the bridge is supported by the hands of God himself, who takes a long golden thread from the bowels of the earth. The work was carried out scrupulously, and the shape of the fingers changed several times for complete reliability. According to visitors, the Golden Bridge looks magical and amazing in foggy weather.

How to get there

From other cities

If you get from remote Nha Trang, Fukuoka, Mui Ne, then it’s better by plane, because the path is not close. Tickets range in price from 50 to 100 US dollars. Flights are carried out several times during the day: Vietjet, Vietnam Airlines and Jetstar.

The second way to go to Da Nang is by train the trip will take up to 20 hours. You can book tickets on the website of the Vietnamese railway lines early.

12 hours to get to Da Nang from Nha Trang by bus, flights are operated by a number of companies, such as XeNha Travel on night buses - slip basses (a kind of "bus reserved seat" where you can stretch out to your full height and sleep all night).

If you are already in Da Nang

The Golden Bridge is located on the territory of the mountain-resort Ba Na. The only way to visit this place is by cable car. Even if you are only interested in the Golden Bridge, and you don’t plan to visit everything else on the mountain, you still have to pay for the cable car ride and a ticket to the amusement park. This is a prerequisite for visiting the Golden Bridge.

The cable car is located 30 km to the west of the city (see map):

Getting to the bridge and Mount Bana will be much easier with a tour from Da Nang. If you want to visit this place on your own, you can rent a car (VND 600-700 thousand) or a motorbike (VND 150-250 thousand), as well as (approximately VND 350,000) and drive on the map to the Bana cable car station where is located free parking. The thing is that you can’t go upstairs in your car. In addition, the road to the top is closed. That is why the only option left is cable car I. At the station, you can buy a ticket and continue your journey.

The method of climbing the Golden Bridge by cable car, which is the same attraction, is also unique. For many years, it has been lifting visitors to a height of 1487 meters and has been working continuously.

How much is admission

Walking along the bridge itself and its environs is free, but tickets for the cable car must be purchased for money.

• Children under 1 meter tall are admitted free of charge.
• Ticket for adults - 30 US dollars.
• For children from 1 to 1.3 meters tall - 24 US dollars.

The area attracts not only the bridge, here beautiful parks, a huge, 27 meters, Buddha statue, entertainment venues, wine cellars and gardens of stunning beauty.

Working hours

Please note that the cable car to the bridge is open from 07:00 to 22:00. She works without holidays and weekends.

Hotels in Da Nang

Comfortable hotels with different levels of service are open near the Golden Bridge. They can be reached on foot or by transport - the trip does not take much time. There are also guest houses, hostels, apartments and a number of other options for living in comfortable conditions.

These and a number of other hotels can be booked in advance. To do this, you should fix the time of arrival and departure, how many rooms are booked, the number of guests (including children) and the available price range.

Conclusion

According to visitors and experts, best time to visit the Golden Bridge Golden Bridge - spring, summer and autumn. During this period, there is practically no precipitation, a warm wind blows and the bright sun warms.

Such conditions contribute to the flowering of unique plants and allow tourists to spend more time outdoors and see historical and modern sights longer. An excellent addition to the trip will be rest on the coast with the cleanest beaches. Locals meet guests in a friendly manner and create the maximum level of comfort. Indeed, for Vietnam and the Vietnamese, tourism is one of the main sources of income.

Goddess Kuan Yin is what she is called in China and in most countries of Southeast Asia, and Quan Am is a purely Vietnamese name. It functions as a savior and has the nature of compassion. Throughout Vietnam, temples were built where this goddess reigns.

Everyone can approach the goddess Kuan Am with a request or desire, and she fulfills it, compassionate to all Humanity. Requests can be anything. But if their fulfillment can harm a person, the desire is not fulfilled. The Goddess of Compassion strictly monitors this.

The name Guan Shi Yin, as she is often called, means "she who carefully looks, observes or listens to the sounds of the world." According to legend, Kuan Yin (Kuan Am) was ready to ascend to heaven, but stopped on the threshold, as the prayers of the world reached her ears.

Goddess altars can be found everywhere, because the goddess helps in all areas of life. Europeans sometimes call the goddess Kwan Yin the Eastern Virgin Mary.

Marina Filippova
Photo - Valery Garkaln

Vietnam: upcoming tours