A folk painting displays Dóng Genie driving the foreign invaders away

The village is the native place of Dóng Genie, a mythological figure in the treasure of folkloric tales of Việt Nam. A legend says that during the reign of the 6^th Hùng King, Văn Lang State (alia Việt Nam) was attacked by the Ân invaders, whose power and cruelty struck fear into the population. An envoy of the King toured various villages appealing to people of talent to help save the country.

Then lived in Dóng Village an unmarried mother, whose pregnancy was associated with a mysterious incident. One day she went into the garden to gather egg-plants. She saw a colossal footprint there, and out of curiosity she put her foot on it. Thereupon, she became pregnant and in due time gave birth to a child. In spite of her elaborate care and feeding, the baby continued to lie in bed and could not even speak at the age of three. However, on hearing the appeals of the King‘s envoy the boy suddenly sprang to his feet and begged her mother to invite the harbinger to come in. After listening to the harbinger’s message, he replied: “Sir, please request His Majesty the King to provide me with an iron horse, an iron hat and an iron whip. I will wipe out the enemy.” From then on, the boy started eating with an extraordinary appetite. He ate so much that his mother could not afford to feed him, and the whole village had to bring in a huge amount of rice and egg-plants to serve him. And when the royal harbinger came back to the village with the requested items – iron horse, hat and whip -, the small boy stretched his arms, legs and shoulders and suddenly became a colossus who took the whip, put on the hat and with a big shout jumped on the horse. The horse then gave out a big scream and galloped at full speed toward the enemy. While the horse spat fire on the invaders, the young cavalier hit them hard with his whip and made them ran away helter-skelter. When the whip was broken, he uprooted a bamboo tree and continued to fight with the new weapon. When the enemy had been wiped out, he galloped to Mount Soc Son and, on arriving there, he took out his suit of armor and hang it on a santal tree and, thereafter, both man and the horse flew into the sky.

Water pavilion in front of the Dóng Temple

Organizing and Background

Previously Phù Đổng Canton comprised four villages: Phù Đổng, Phù Dực, Đông Viên and Đông Xuyên. The villages jointly organized the festival. But the first two villages played the leading role while the last two were allowed to play only a minor role as they were guilty of driving out Genius Dóng’s mother when she became pregnant.

But the real organizers of the festival were not the entire villages but smaller population units in each village, were called “Giáp”. Thus, Phù Đổng Canton had 15 “Giáp”: 6 in Phù Đổng Village, 4 in Phù Dực Village, 3 in Đông Viên, and 2 in Đông Xuyên.

Thus, the 10 “giáp” of Phù Đổng and Phù Dực Villages were the “leading Giáp” of the festival, that is they assumed the main responsibility in organizing it. Among other things, they appointed:

-          a flag commander,

-          a drum commander

-          a gong commander

-          a commander of the army headquarters,

As officers of Dóng Genie, these commanders were covered by two parasols while the flag commander was provided with 4 parasols as the flag symbolized the power chosen from unmarried young men, some of the married young men could be appointed to such posts provided they were no more than 26 years in age. They were indeed the commanding staff of the battle.

Dóng’s troops comprise two kinds: 120 regular troops, and 121 members of his bodyguard. The regular troops were made up of young men from 18 to 36 years coming from all the 4 villages, and were divided into 8 groups, each having 15 troopers headed by a low-level commander. The members of the bodyguard were chosen from young men of Phù Đổng Village.

Soldiers were bare-bodied except for a black loin cloth and a scarf hanging from the left shoulder to the right ribs across the chest. Each soldier wore on his left rib a black and embroidered bag having the form of the blade of a scythe, with a string of violet color hanging from the right shoulder. Each wore a hat made of print cloth, decorated with gold thread and a small round mirror, and having on its back side a hanging piece of cloth which covered the neck. Each soldier also carried a paper fan, not for cooling their bodies but for performing at military movement the order of the commanders.

Dóng Festival

Preparations

Preparations were usually undertaken one month in advance as the Festival’s agenda was quite heavy and required good quality performances.

On March 1 (lunar year), the Council of the “Giáp” met to prepare for the “betel presenting” ceremony to Genius Dóng to be officiated by the head of a leading “Giáp” to whom the Festival book (containing instructions on the holding of the Festival) was handed over.

On March 2, the Council of the “Giáp” met to discuss the program and the division of work.

From March 6, all the “commanders” must lead a pure life. In particular, the flag commander must live alone in a separate room at the Temple, with his food catered for by the organizers.

On March 15, the head of the leading “Giáp” and his men escort the incense burner to the Temple so that the “commander” can introduce themselves to the Genius in a ceremony and receive flags, drums, gongs for practicing in their homes. The last year’s flag is used for practice, and a new flag must be made for the Festival: a 2-meter long silk reddish flag, with the word “Order” (in Chinese characters) inscribed on it, as the flag would be used by the commander for giving orders. The new flag must be provided with a long pole. Thereafter, the flag is wrapped and, together with the pole is put in a rectangular fringed envelope and decorated with embroideries of dragon and phoenix figures. The envelope of the flag also contains paper butterflies and small bits of sandalwood (which will be used during the festival). As a rule, the flag together with its envelope, the paper butterflies and the pieces of sandalwood must be bought in a cortege to the Thượng Temple (that is the temple dedicated to Genius Dóng) and then to the Mẫu Temple (that is the temple dedicated to his mother).

On March 25, on orders from the head of the leading “Giáp”, a number of villagers cleaned the two temples and all the cult implements and furniture therein, and repaired the roads and places where the festival will be held.

On April 2, the Council checked on the enrollment of young men into the regular troops and the bodyguard.

April 5 is the day of the general rehearsal of the dancers and singers, the drums and gongs players, troops who march in ranks and are arranged in battle formations in front of the Thượng Temple. Also present are the “Ân” invading troops, represented by 28 female fighters led by one commander and one deputy commander. The “Ân” female fighters are selected by the “Giáp” from 10 to 13 years old girls who come in beautiful costumes and make-up, with flower embroideries on their hats and on palanquins, with parasols, carried by their relatives. The villagers come in their numbers to view the rehearsal.

Dóng Festival

Main festival days

The festival starts on April 6 and lasts for several days, with ceremonies succeeding one another until and main event which takes place on April 9.

At 3 PM of April 6, the Water procession begins in which take part all the commanders, the troops, the group of singers and dancers from Hội Xá Village, as well as a large group of villagers. The procession carries two big ornamental jars from the Thượng Temple to a well located in the Mau Temple. There, the jars are put on a pedestal near the bank of the well while a number of “troops” stand on both sides of the stairs leading down to it. The man who stands at the head of the lines uses a bronze dipper to take water from the well and pour it slowly into the jars through two pieces of red cloth both of them. Each jar receives 3 dippers of water. Thereafter, the two jars brought back to the Thượng Temple. The ceremony means that the villagers take water in order to wash and clean the weapons of Hero Dóng’s troops, while the Genius will provide then with enough rain and a good crop.

At 11 am of April 7, a procession carries vegetarian food (cooked rice and eggplants) from the Mau Temple to the Thượng Temple, as offerings to Dong, the Genius.

On April 8, the heads of the “Giáp” and the notables from the 4 villages held a review of the female fighters who will act as the “An” invaders.

The main festival day, April 9, is marked in the morning by a procession carrying the flag from the Mẫu Temple to the Thượng Temple, the rites of which are similar to those of the Water procession. When the procession arrives at the temple, it is greeted by a long burst of firecrackers while the “troops” perform a ceremony and military display in honor of Genius Dóng: now marching in two rows, now turning into four rows, turning right, turning left, marching forward and then back ward in an orderly manner, first at a slow pace, then at a quicker one, and then running around, and, in the end, standing in rows before the altar of the genius and presenting their respects to him.

Then comes, at 10 am the “Catching the Tiger” game played by the group of dancers and musicians from Hội Xá. Before starting the game, the whole group including the tiger perform a series of lively dancers while singing to the accompaniment of drums and gongs.

In the mean time, at the “enemy camp” near a lotus pond in Đông Viên Village, 28 female fighters of the “Ân” invading army, surrounded by their relatives, sat on their palanquins, ready for the battle.

At 1 PM, reconnaissance groups report that the enemy troops have occupied an area of Đông Viên Village. The news is greeted by 3 rounds of tumultuous drum and gong beats which signal that the decisive hour has come. While the troops tighten their ranks waiting for the battle order, the group of singers and dancers perform a song praising Dóng as the general sent by God to help our nation repel the aggressors. As the song ends, the commanders prostrate themselves before the altar, a gesture which means that they received the order from their commander-in-chief and vow to fight to the last. The commander then returns to their formations accompanied by several rounds of drum and gong beats. The soldiers shout in unison “Dạ, dạ” (Yes, we obey the orders) and then start moving.

The troops are proceeded by 24 adolescents clad in black and red clothes and armed with red rattan rods who clear the way for the soldiers by shouting while marching: “Way, please!” Then come the two advance guard detachments wearing yellow pants, red dresses, hats with embroideries figuring dragons, holding small drums and marching under red parasols with golden fringes. Then comes the tiger and the group of musicians and dancers with their reed flags, marching to the sounds of drum beats.

They are followed by the drum commander, the gong commander, the commander of the army headquarters and the flag commander. Just behind the latter is the cult horse (made from wood and painted white, having a saddle pretended to be made of brocade with embroideries figuring a dragon, and with small bronze bells on the neck) which is put on a 4-wheel cart drawn by soldiers by means of big ropes. While marching and pulling vigorously, the soldiers shout in unison at the command of an officer standing behind the horse. Last in the column is a group of soldiers carrying cult weapons such as scimitars, spears, clubs who march solemnly to the accompaniment of the band.

Indeed, it is a long column stretching over several kilometers, moving in a chorus of drum and gong beats, shouts and hurrahs.

It makes a stop at the Mẫu Temple where the troops bow in respect to the Mother of Genius Dóng.

It is supposed that the enemy troops are in full occupation of the Lotus pond area, including Đồng Đầm, a small patch of land lying in between two dykes. Đồng Đầm has been duly cleaned and smoothed out in advance, and three mats are put there. In the middle of each mat is a sheet of paper covered by a bowl: the mat symbolizes the plains, the bowl symbolizes mountains and the sheet of paper the clouds.

As the column arrives at Đồng Đầm, the white wooden horse stays on the dyke, while the commanders come and stand at assigned places around the three mats (which were supposed to be the battlefield). Near to the mats was the altar of Genius Dóng.

At about 2 PM, after the troops have been arranged in order, (in religious parlance, it means that they have been arrayed in battle positions), three rounds of drum beats resound, followed by deep silence. Then, the commander of the army headquarters burn a string of firecrackers in front of the “order” flag. That is the attack signal. The advance guard also beats their small drums, signaling that they are ready for battle.

Then the flag commander steps forward and stands in the middle of a mat near the altar. An attendant opens the flag bag, while the flag commander takes out the flags and brandishes it thus releasing paper butterflies and small bits of flagrant sandalwood which fly in the wind. His gesture is greeted with drum and gong beats and firecrackers. The enemy also explodes its firecrackers, signaling that the battle has begun.

A bronze carving depicting Dóng the Fighter

The process of the battle and its unfolding was symbolized by a number of rituals performed by the flag commander. At first, his left arm stretches forward and brandishing the “order” flag, his eyes focus on the top of the flag while his left swings to the left. Then, he brandishes the flag again, but with his right arm, while his right leg swings to the right. With his right leg, he removes the bowl lying in the middle of the mat, thus releasing the sheet of paper which flies away with the wind (this means that Genius Dóng is so powerful that he can remove mountains and move the clouds). Thereafter, the flag commander stands erect and makes two quick jumps, shouting “Hay…Hay”, then kneels down and vigorously waves the flag from right to left and around for three times and finally hits the man with the flag pole. As the crowds watch him in an emotion charged atmosphere, the flag commander performs the same rituals on the remaining two mats (this means that the battle is most violent and fierce). The end of the third round of rituals (on the third mat) means that the battle has been won, as by then the female military commanders turn their heads toward the Thượng Temple with deference. The victory is greeted with drum and gong beats and firecrackers.

Then three rounds of drum and gong beats are sounded as the signal for troop withdrawal. The column, in full order, returns to the Thượng Temple.

When it stops for a few minutes at the Mẫu Temple, a string of firecrackers is burned to report the news of victory to the hero’s mother. On arrival at the Thuong Temple, the flag commander puts the flag in front of the altar of Dóng Genius, while the drum, gong and cult horse are put at their usual places. Commanders and soldiers take a rest at places assigned to them, while villagers started bringing in food and drinks to feast the victorious army.

Hardly has the feast begun than bad tiding come in: the enemy has counter-attacked and is now approaching Phù Đổng Village in an attempt to encircle our troops. Three new rounds of drum and gong and all the commanders and soldiers leave their tables, seize their arms and set out for the front, that is the Sới Bia area lying in between the Thượng Temple and the Mau Temple which was reported occupied by the invaders.

In term of arrangements, the battlefield in Sới Bia was similar to the one in Đồng Đầm. Again, after three rounds of “order” drum beating, the flag commander performs the three traditional rituals, with a slight difference: this time, he waves the flag from left to right. The end of the third ritual is greeted by three resounding rounds of drum and gong beats which signal complete victory over the aggressors. Enemy commanders are taken to the Thượng Temple and are made to kowtow 4 times in front of the altar of Genius Dóng. Then, an “officer” uses a trophy sword to push away the hat and tear open the dress of enemy prisoners – gestures which symbolize the beheading and skinning of enemy troops – and assembles all the trophies for the purpose of reporting the feat of arms to Genius Dong in the back chamber of the temple.

Thereafter, the feast continues with added zest till the evening and is followed by fireworks, theatrical plays and other games until past midnight.

Subsequent days

April 10: a ceremony is held to review the troops, to check up the weapons, and to offer thanks to Genius Dóng.

April 11: Water is carried, in a procession to the Thượng Temple to clean the cult implements, including weapons. Various games are played together with songs and dances performances.

April 12: a flag planting procession in which our “troops” search Đồng Đầm and Sới Bia to find whether there are any remnant “enemy” troops. After due checking, flags are planted to show that enemy troops have been driven out and peace has been restored.

In the evening, a victory ceremony is held in which the news of victory is reported to the heavens. The ceremony also marks the end of the festival.