On the Duanyang festival, the Nguyen kings had specific regulations on rituals, offerings, banquets, holidays, firing of signal pipes, hanging of flags... inside and outside the capital. These regulations changed through the Nguyen dynasty.
Records of the Doan Duong festival are recorded in many historical books, especially in two valuable works compiled by the National History Institute of the Nguyen Dynasty, namely the Imperial Annals of Dai Nam and the Dai Nam Thuc Luc. Through information from these two documents, we have outlined an overall picture of the Doan Duong festival in our country under the Nguyen Dynasty. The following article will contribute information about the Dong Duong festival extracted from the two sources above.
Regulations on holidays
In the 11th year of Minh Mang (1830), there was a regulation that one day before the Doan Duong Festival, all civil and wood work in the capital would be off for two days (the 4th and 5th), and the offices of Noi Tao, Noi Vu, and Vu Kho would be off for one day (the 5th).
In the 27th year of Tu Duc (1874), on Doan Duong festival, there was only one main day off, while Thanh Tho festival and Van Tho festival both had two days off...
Rules of etiquette
In the third year of Gia Long (1804), regulations were put in place for the rituals at temples and ancestral halls. At the Thai temple, the New Year, Doan Duong, Huong Te, Ky Lap, Soc Vong ceremonies... each year cost 4,600 quan; at the Trieu To temple, each year cost more than 370 quan.
In the 4th year of Gia Long (1805), the regulations for ceremonies in the citadels and towns were set. The old Gia Dinh temple spent more than 48 quan each year on the two festivals of Nguyen Dan and Doan Duong. Gia Dinh and Bac Thanh, the parade at the beginning of the year each spent 100 quan; at the Hanh Cung, the three festivals of Nguyen Dan, Van Tho, Doan Duong, each city spent more than 125 quan, and the citadels and towns spent more than 71 quan.
In the 12th year of Minh Mang (1831), it was stipulated that in localities outside the capital, on the three major festivals of Van Tho, Nguyen Dan, and Doan Duong, congratulatory papers and congratulatory signs would only record titles and stop using the official seal and seal.
In the 16th year of Minh Mang (1835), additional regulations were made on annual ceremonies. Every year, there were five sacrificial ceremonies at the temples, and on festivals such as Nguyen Dan, Thanh Minh, Doan Duong, and Tru Tich, there were offerings to show respect. Now it is established that on the Dong Chi, Thuong Nguyen, Trung Nguyen, and Ha Nguyen festivals, feasts are prepared and offered to the temples and Phung Tien shrines, with the same rituals as the Doan Duong festival.
In the 13th year of Tu Duc (1860), on the Doan Duong festival, it was decided to change the regular court rituals. Previously, on the Dong Duong festival, the grand congratulatory court was held, and on the Dong Chi festival, the regular court. Now, the Doan Duong festival was changed to the regular court, and on the Dong Chi festival, the grand court was held. At the same time, it was decided that on the Doan Duong festival, early in the morning, the king would go to Gia Tho palace to perform the ceremony. After the ceremony, the king would sit in the palace, set up the regular court rituals, and the officials inside and outside would present congratulatory memorials and hold a banquet.
Regulations on banquets and offerings
In the 5th year of Minh Mang (1824), on the Doan Duong festival. One day before, civil and military officials from the 3rd rank and above had a banquet at Can Chanh palace, local committee members, and officials from the 4th rank and below had a banquet at the right side of the Royal Palace.
In the 11th year of Minh Mang (1830), on the Doan Duong festival, if there was an edict to give a banquet and rewards, there would be an additional thanksgiving ceremony, playing the "Di Binh" music without firing guns.
The rules for banquets were changed in the 16th year of Minh Mang (1835). The old rules stated that: Duanyang Festival, the plowing ceremony, banquets, civil and military officials, and deputy guards and above were allowed to attend. As for members of the Cabinet, all were allowed to attend at the same time. Now it has been changed: all ceremonies are according to the previous rules, and attendance is based on rank. As for members of the Cabinet, the Privy Council, and the deputy guards of the Ministry of Justice, any ceremony whose rank is not yet worthy of attendance is not allowed to attend.
In the 20th year of Minh Mang (1830), on the Duanyang festival, all the Faculty members and the Royal Academy's Deputy Ministers were allowed to attend the award banquet. This regulation was established as a rule for future implementation.
In the third year of Thieu Tri (1843), on the occasion of Doan Duong festival, after the ceremony, the king sat at Thai Hoa palace to receive the congratulatory gifts; held a banquet for the prince, royal relatives and civil and military mandarins at Can Chanh palace, and rewarded them with fans, handkerchiefs and tea and fruit.
In the 5th year of Thieu Tri (1845), on the Doan Duong festival, a banquet was held for the court marquis. According to previous custom, the authorities made a list, and the court marquis was not allowed to attend because of his low rank. Now, the king allowed the court marquis who were relatives of the Phien nation to attend to show his kindness.
In the 6th year of Thieu Tri (1846), on the Doan Duong festival, in addition to the princes, royal grandchildren, royal relatives, civil servants of the fifth rank, and military officers of the fourth rank and above, the children of the vassal officials who had been conferred the title of marquis, civil servants of the fifth rank, military servants of the fourth rank, and officials who were selected to attend the court and officials who submitted their items or practiced in the capital were all allowed to attend and receive a banquet.
In the 10th year of Tu Duc (1857), on the Doan Duong festival, a banquet was held for civil and military mandarins (civil from the fifth rank, military from the fourth rank and above) and they were rewarded with fans, handkerchiefs, tea, and fruits, according to their ranks. This regulation from now on became a custom to be implemented.
Regulations on launching command tubes and flying flags
In the 17th year of Gia Long (1818), it was established that the command tube was fired during the ceremonies of self-enjoyment and the court. On the three major festivals of Chinh Dan, Doan Duong, and Van Tho, when the king was in the palace and ascended the throne, it was fired 9 times. In the 6th year of Minh Mang (1825), it was established that the command tube was fired when the king entered and exited the palace. On the major festivals of Van Tho, Nguyen Dan, Doan Duong, Ban Soc, and the day of the great amnesty when the king was in the palace to receive the celebration, the gate guards fired the command tube 9 times....
Regarding the flag-hanging rule, in the 4th year of Minh Mang (1823), there was a regulation: Dien Hai tower and Dinh Hai fortress in Quang Nam were places of the sea, so they needed to be strictly implemented. Three yellow flags were given to the officials in Dien Hai and Dinh Hai. On the days of Thanh Tho, Van Tho, Nguyen Dan, Doan Duong, etc., the flag-hanging rule was followed.
Regarding the rules for hanging flags at the flag towers, in the 7th year of Minh Mang (1826), every year in the capital, on the four major holidays of Thanh Tho, Van Tho, Nguyen Dan, Doan Duong, and on the first and fifteenth days when the royal procession enters and leaves, they hang large flags made of yellow feathers; on normal days, they hang small flags made of yellow cloth. If it is a rainy and windy day or an unlucky day, they are exempted from hanging flags. In the citadels of the town and district prefectures, and the Tran Hai, Dien Hai, and Dinh Hai towers, on the four major holidays when the royal procession arrives on patrol, they hang large flags made of yellow feathers; on the first and fifteenth days, and normal days, they all hang small flags made of yellow cloth. The length and breadth of the flags are of different ranks. For flags outside the capital, the large flags are changed every three years, the small flags on the new moon and full moon days are changed once a year, and the small flags on normal days are changed once a month.
Regarding the custom of hanging lanterns, previously it was carried out according to regulations. In the 15th year of Minh Mang (1834), the custom of hanging lanterns on the Van Tho, Nguyen Dan, Doan Duong festivals... in front of the palace yard and in front of Ngo Mon was abolished.
In particular, in the first year of Thieu Tri (1841), on the Doan Duong festival, the Ministry of Ministers presented a memorial to hold a congratulatory ceremony, but because the King was in mourning, the edict was not to make it more elaborate. At the same time, this year, on the Doan Duong festival and the day before the main day of Van Tho festival, yellow flags were hung on the flagpoles in the capital, and all officials, big and small, who attended, and outside, from local officials to civil and military officials working in the court, all wore sandalwood. As for presenting congratulatory memorials, firing celebratory guns, and having local officials stand outside to attend, they were abolished.
Regulations on offering silver and offerings
In the 7th year of Gia Long (1808), every year, during the Longevity, New Year, and Doan Duong ceremonies... the silver offering regulations were as follows: above the first rank, each person received 5 taels, the first rank official received 4 taels, the first rank junior received 3 taels and 5 coins, the second rank official received 3 taels, the second rank official received 2 taels and 5 coins, the third rank official received 2 taels, the third rank official received 1 tael and 5 coins, the fourth rank official received 1 tael, the fourth rank official received 9 coins and 5 coins....
In the third year of Minh Mang (1822), the custom of offering silver changed on the occasion of Doan Duong festival. In the capital, it was divided according to rank, such as the ceremony to celebrate the queen mother was 100 taels, the ceremony to celebrate the king was 100 taels, the ceremony to celebrate the queen was 100 taels, the ceremony to celebrate the prince was 90 taels. Outside, they offered local products, made a petition and sent someone to present, and exempted from the silver ceremony... In the tenth year of Minh Mang (1829), this custom was abolished.
Regarding the offering of items, in the 6th year of Minh Mang (1825), the regulations for offering incense for the sacrificial ceremonies were set. For the five sacrificial ceremonies at the Thai Temple, the Chinh Dan and Doan Duong festivals, each offering was 1 catty of agarwood, 8 taels of white sandalwood, and 1 catty and 8 taels of white sandalwood. For the five sacrificial ceremonies at the The Temple, the Chinh Dan and Doan Duong festivals, each offering was 4 taels of agarwood and 8 taels of white sandalwood. For the five sacrificial ceremonies at the Trieu Temple and the Hung Temple, the Chinh Dan and Doan Duong festivals, each offering was 1 tael of agarwood and 2 taels of white sandalwood. For the two memorial ceremonies at the Hoang Nhan Temple, the Chinh Dan and Doan Duong festivals, each offering was 4 taels of agarwood and 8 taels of white sandalwood. All were cut into pieces, mixed evenly, put into a bronze censer and bronze animal to burn.
In the 15th year of Minh Mang (1834), on the Doan Duong festival. Previously, every year on this festival, the provinces of Quang Nam, Binh Dinh, and Phu Yen picked elephant mangoes and brought them to the capital by land. Now, due to the long distance and difficulty of traveling, the king allowed the offering to take place until the time of offering. Quang Nam province, near the capital, still followed the old custom, while Binh Dinh and Phu Yen were allowed to go by water to save manpower.
In the first year of Thieu Tri (1841), there was a regulation that every year, if there were early ripe lemons during the sacrifice ceremony, Quang Nam province would choose to buy them. As for the Doan Duong, Van Tho, and Hieu Tu temple death anniversary ceremonies, Phu Yen province still followed the custom, each ceremony would have 600 fruits, brought back to the capital on time.
In the first year of Thanh Thai (1889), on the festivals of Doan Duong, Tam Nguyen (Shang Yuan, Trung Nguyen, Ha Nguyen), Trung Duong, That Tich, Dong Chi, offerings were made of gold, silver, incense, lamps, aloeswood, tea, betel, wine, fruit.
Dress Code
In the 11th year of Minh Mang (1830), it was stipulated that the ladies of the civil and military mandarins from the third rank and above must follow their ranks to create their own court costumes. On the three major festivals of Thanh Tho, Nguyen Dan, and Doan Duong at Tu Tho Palace, they must follow the regulations of the ceremonial committee in the inner court.
In the 18th year of Minh Mang (1837), when the king went out, on the anniversary of his death at the temples, on the Chinh Dan and Doan Duong festivals... the royal guards and the royal guards were forbidden to wear red or purple.
In the second year of Thieu Tri (1842), on the Doan Duong festival, the king and his officials went to Tu Tho palace to hold the Khanh Ha ceremony. After the ceremony, the king returned to Van Minh palace. The princes, royal relatives, civil officials from the fifth rank, and military officials from the fourth rank and above all dressed in their best clothes and went to the palace yard to pay their respects. Because there was a national mourning, the day before and on the day itself, the officials in the palace all wore blue and black robes and scarves to attend.
In the 28th year of Tu Duc (1875), regulations were made on the costumes for the Doan Duong festival. On this day, the regular court was held at Can Chanh Palace. The fifth-rank civil servants, fourth-rank military officers, and third-rank nobles and above all wore robes with cloth, and stood waiting inside the Tho Chi gate. The king wore beautiful clothes and went through the Imperial Palace to Gia Tho Palace, and summoned the royal relatives, princes, civil and military officers, and officials with third-rank nobles and above, and the prince consort to enter. The fifth-rank civil servants, fourth-rank military officers, and fourth-rank nobles all stood waiting in front of the Tho Chi gate. The king went first to bow and congratulate, and all the officials bowed.
It can be seen that on the occasion of the Duanyang Festival (Doan Ngo), the Nguyen Dynasty kings had specific regulations on rituals, organization methods, offerings, rewards, etc. These regulations were recorded into rules and were practiced inside and outside the capital. These rules/rules contributed to enriching the cultural and spiritual life of the Vietnamese people.
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