A round of ritual offerings…

Along with the rituals, the sounds of trumpets, drums, and bells resounded, all creating an atmosphere of profound solemnity and sacredness…

Village courtyard on a spring day. PHOTO: THUAN TRIEU

Special ceremony

“The ceremony begins. Representatives of the clans, dressed in solemn black robes and white trousers, take their designated positions. The ceremonial students stand still, awaiting orders. The chief officiant, dressed in a green robe, is accompanied by two other elders on his right and left, dressed in red and yellow robes, bowing respectfully. Gongs and drums resound in rhythm, accompanied by the eight-instrument orchestra. The master of ceremonies chants in a loud voice, and the three assistant officiants and the ceremonial students proceed with the rituals in a rhythmic manner according to the master of ceremonies' chanting…”

This description was recorded at the official commemoration ceremony at Hoa My communal house (Hoa Minh ward, Lien Chieu district, former Da Nang city, now Hoa Khanh ward), on the morning of the 13th day of the first lunar month. After the ceremony, the festivities began. A day before, there were already vigils and prayers for peace, according to research by a group of authors published in the book "Communal Houses of Da Nang" (Da Nang Publishing House – 2012).

A short but vivid passage lists and reminds us quite a bit of the ceremonial subcommittee, which is generally "unfamiliar" to young people: the chief worshipper, the assistant worshipper (usually over 60 years old, responsible for offering sacrifices before the altar), the master of ceremonies (or master of chanting, the person who conducts the ceremony, the term is rather long), and the ceremonial apprentices (consisting of 15 unmarried young men, some sources say 14, whose job is to lead the ceremony).

In addition, a complete and full ceremonial offering also includes the participation of other members of the ceremonial committee, such as the scribe (who writes and reads the ceremonial texts), the musician (who is in charge of the eight-instrument orchestra for the ceremony), the drummer (who plays the ceremonial drum), the gong and drum player, etc.

"Those indescribable moments of euphoria"

This sequence and ritual give us a reason to return to the ceremonies of the New Year, at a specific village communal house such as Hoa My communal house, which houses nine royal decrees from the Nguyen dynasty.

A familiar image: an elderly woman in a traditional long dress and headscarf standing by an ancient bell outside the village temple. PHOTO: THUAN TRIEU

The research project "Village Temples of Da Nang" not only meticulously describes the history and architecture of 35 temples in the old city of Da Nang, including Hoa My Temple and many other famous temples such as An Hai, Cam Toai, Duong Lam, Da Son, Hai Chau, Lo Giang, Man Quang, Nam Tho, Phong Le, Tuy Loan… It is interesting to realize that at many of these sites, the authors also painstakingly collected and recorded unique rituals. Reading those pages, one feels the spring season is in full swing (of course, there are quite a few ceremonies held in other months of the year).

For example, consider the festival on the 9th and 10th of January at Tuy Loan communal house (Hoa Vang). “While the Tet atmosphere still permeates everywhere, the people, clan leaders, and local leaders enthusiastically prepare for the village communal house festival in a grand and meticulous manner. (…) Along with the sacrificial rituals, the sounds of trumpets, drums, and bells resound, all creating a very solemn and sacred atmosphere” (Ibid, page 245).

According to some researchers, the rituals during Tet (Lunar New Year) usually begin with ancestors and forefathers, considered two "levels of worship" for those who follow ancestor worship. Leaving home, the next destination is the village communal house. This is a place of worship, a sacred center, a manifestation of the people's spiritual life, a place to pray for favorable weather and abundant harvests...

Originally, village communal houses served the needs of the people. However, there are many reasons to worry that nowadays, many people no longer visit the communal house during Tet (Lunar New Year). Families retreat to their own spaces, only visiting each other. As a result, in many places, the communal house is left with only the "function" of rituals, meaning only ceremonies; the social aspect (the festival) is gradually being forgotten.

Therefore, research on the ceremonial aspects of Tet, though seemingly rigid, is essential, at least to help revive memories before they are lost or distorted. Afterward, the festive aspects must also be rich enough to draw people into the public space. Some Tet games have disappeared over time, such as the old stories from Hoi Son, Duy Nghia commune (Duy Xuyen district, former Quang Nam province) recorded by author Pham Huu Dang Dat in "Old Stories of Quang Nam".

In a study on village temples and folk festivals, writer Son Nam argued that village temples have become deeply ingrained in the subconscious. Loving the village temple means loving one's relatives, neighbors, and country… “Many people only remember the image of the temple from their childhood, then go to school, go abroad, but in old age, during Tet (Lunar New Year), they suddenly feel a pang of nostalgia, remembering the banyan tree of the village temple, with moments of indescribable elation,” he wrote.

That feeling of "excitement" and "indescribable elation" will surely be felt even more fully when you witness a procession of offerings from the ancestral altar to the village temple during the first days of the new year...

Source: https://baodanang.vn/mot-vong-le-cung-3325342.html