(TÓM TẮT LUẬN ÁN TIẾN SĨ NGỮ VĂN BẰNG TIẾNG ANH) NHÂN VẬT ANH HÙNG VĂN HÓA TRONG TRUYỆN KỂ DÂN GIAN VỀ THỜI KỲ VĂN LANG ÂU LẠC

1
INTRODUCTION
1. State-of-the-art and reason behind the choice of thesis topic
1.1. So far, the folktale always have full of vitality, especially the folktale
of the first stage of history.
1.2. In the treasure of folktale, there is a type of character in the central
area of the oldest folktale that is cultural heroes. Most recent researchs
offer better analysis, discussion and somehow correction for previous
theories about cultural heroes in legend and mythology. Amongst the novel
theories, the life cycle model of cultural heroes proposed by Lord Raglan
paves new analysis pathways and angles to understand cultural heroes in
folk literature in different cultures worldwide. In this thesis, we applied
Lord Raglan theory to investigate the structures of archetype and motifs of
cultural heroes described in the folktale of Van Lang - Au Lac period in
Vietnam. We aim to identify similarities as well as special characteristics of
these motifs compared with those described for heroes motifs in the folktale
of other cultures. Our objective is to identify how living conditions, special
natural and historical conditions of Van Lang - Au Lac period influence on
the structure and characters of cultural motifs in the folktale.
1.3. Van Lang - Au Lac period is indeed a “Heroic Age” in the long
history of Viet population which displays full of characteristics that
Friedrich Engels employed to describe a “Heroic Age”. During this Van
Lang - Au Lac period, typical motifs of cultural heroes were created,
developed within excellent the folktale. These motifs passed overal
characteristics resembling to those described for heroes in prior mythology
but also special characteristics those characterize Van Lang - Au Lac folk
literature.
However, investigation on historical role and vitality of these cultural
heroes to the development of culture of Vietnamese and of Vietnam as a
nation remains open. Thus, in this thesis, we propose to apply novel
theories, e.g. Lord Ragland theory, for studying heroes’ motifs within folk

literature of Van Lang – Au Lac period. This thesis is entitled: Cultural
heroes in the folktales about Van Lang – Au Lac period.
2. Research goals
Through the lifecycle structure survey, explains the typical motifs in


2
the structure life cycle of heroic culture in Van Lang - Au Lac period. In
this thesis, we identified the similarities as well as the orginalities of
Heroes motifs in the Van Lang – Au Lac period in the direct and close
comparison with the heroes motifs described in the international folk
literatures. We then discussed the characteristic difference in the function
of culture, living area/ living conditions, historical conditions of the
community and of the Nation. In order to continue confirming separate
properties, we identified the vestiges, images of these heroes motifs in the
festivals, habits those are conserved to date. Through these analyse, we
discussed on the evolution, the continuity and the impacts of the Heroes
archetype to the modern life of Viet population.
This thesis targeted to study cultural heroes archetype in the folktale
about Van Lang- Au Lac period. To this end, following works have been
completed:
+ Collect and classify available literature. In each literature review, we
focus on the origine of the document, cultural and historical conditions
giving creation and development of the cultural heroes.
+ Analyse about antique samples and motifs of cultural heroes.
+ Analyse and weight contribution and vitality of these heroes to the
development of culture of Vietnamese and of Vietnam as a nation.
3. Sources of literatures referenced in this thesis
To study the cultural heroes in the folktale about Van Lang - Au Lac
period, we focus on two genres of myth and legend.

In this thesis, we employed literature that has been edited and printed
such as Tuyển tập văn học dân gian (Viện KHXH Việt Nam (2004), Tổng
tập văn học dân gian người Việt, tập 4, tập 5, Truyền thuyết dân gian
người Việt, Nxb KHXH, HN; Viện Văn học (2001), Tuyển tập Văn học
dân gian Việt Nam, Tập 1 – Nxb Giáo dục). Other than these mentioned
references, we also use documents wherein folk literatures of different
provinces/ towns are selected and edited by regconized interlectuelles like
Hong Dieu, Phan Dang Nhat etc.
4. Research methodologies
Characteristic features; Interdisciplinary methods; Structural methods;
Analysis of folk literature methods; Field work methods
5. Main contributions of the thesis


3
In this thesis, we first appreciated results on studying Vietnamese
myth, the folktale published by Vietnamese researchers in the past. We
then introduced novel theories, developed by international researchers for
investigating Heroes archetype within folk literature, to study Heroes
archetype in Vietnamese folk literarure about Van Lang – Au Lac period.
In this thesis, we proposed to study these cultural heroes as an archetype,
following the theory of antique motif analysis, so thus to find a universal
structures/ features to characterize these Heroes.
We are convinced that this thesis is the first study wherein cultural
heroes archetype of the Van Lang - Au Lac period in the folk literature are
analyzed and discussed in a systematic and well structured manner.
In this thesis, we analyzed structures and identified characteristic
features of heroes motifs in the Van Lang - Au Lac folk litereature
following the life cycle model proposed by Otto Rank, Lord Raglan
In this thesis, we identified the similarities as well as the orginalities

of heroes archetype in the Van Lang - Au Lac period in the direct and
close comparsion with the heroes motifs described in the international folk
literatures. We then discussed the characteristic difficiencies in the
function of culture, living area/ living conditions, historical conditions of
the community and of the nation.
We identified the vestiges, images of these heroes archetype in the
festivals, habits those are conserved to date. Through these analyse, we
discussed on the evolution, the continuity and the impacts of the heroes
archetype to the modern life of Viet population.
6. Thesis organization
This thesis is structured in three main chapters together with
Introduction, Conclusion, List of references and Annex.
- Chapter 1: Overview about research and theory
- Chapter 2: Structure and life cycle motif of cultural heroes in the
folktale about Van Lang – Au Lac period
- Chapter 3: Cultural heroes of the Van Lang - Au Lac period in
beliefs, festivals, customs and habits


4
CHAPTER 1
OVERVIEW ABOUT RESEARCH AND THEORY
1.1. Overview about the state-of-the-art
Indeed, cultural heroes in folk literature of Van Lang – Au Lac period
gained great attention of researchers working in the field of Folk Arts and
literary criticism. Herein, we introduce our literature review focusing on (i)
different research directions on motifs of cultural heroes in folklorelogy at
global scale, (ii) main and historical discussions on mythology of the Van
Lang – Au Lac period. Based on the literature review and appreciation of
remarkable contributions made by previous researchers, we then try to

address in this thesis the remained questions related to cultural heroes
motifs in the Van Lang - Au Lac period folk literature.
1.2. Overview about Van Lang – Au Lac period in the history of
Vietnam
1.2.1. Relevent archives and the definition of Van Lang - Au Lac period
The presence of Van Lang - Au Lac period in the history of Vietnam
is certificated through stories handled from generation to generation and
also through later documents such as in earliest history archives: Đại Việt
sử lược, Đại Việt sử ký toàn thư. Beside, this presence is also supported by
other archives like Việt điện u linh, Lĩnh Nam chích quái, Ức Trai di tập,
Dư địa chí, Vân Đài loại ngữ, Lịch triều hiến chương loại chí, Sử học bị
khảo…
Evidently, archives from China are important references to gain
understandings about the Van Lang - Au Lac period in the story of
Vietnam.
Briefly, the Van Lang - Au Lac period is believed to be commenced
by the creation of the Van Lang state in the VII century (BC) (ref. Viet Su
luoc) and ended in the III century (BC) when the AuLac state is reversed.
The early Van Lang - Au Lac state was created and developed on the basis
of DongSon culture when bronze art was developed at the highest level
and when Iron art was initiated. In the Van Lang - Au Lac period, original
Lac Viet communities live in very harmony with Nam Dao, Au Viet
population (areas now located in the shouthern China).
Thus, the territory of Van Lang state, the same for followed Au Lac
state, consists of parts of Quang Dong and Quang Tay provinces (nowday


5
located in Southern China) and Northern Vietnam provinces. The southern
border of this state was found in the Hoanh Son Mountain (Quang Binh,

Vietnam). This territory is indeed consisted with the distribution of
vestegies belonged to Dong Son- Viet Co culture.
1.2.2. Van Lang-Au Lac as the name
As it can be easily seen, Van Lang - Au Lac is composed of “Van
Lang” and “Au Lac” names.
Van Lang: the name initiated from vlang or blang (homonymous
words). Indeed, vlang and blang are the terms used for naming the
symbolic bird (Chim Viet), the Totem of the Viet population, the original
community of Hung kings.
Au Lac: This term can be understood representing for the united,
living in a harmonic style of different population such as Tay Au and Lac
Viet (two major branches of multiple Viet population) under the An
Duong Vuong Kingdom.
1.2.3. Some characteristics of materially culture, society and spirit of the
Van Lang - Au Lac period
1.2.3.1. Materially culture
In the Van Lang - Au Lac period, a resplendent evolution of Bronze
art was recorded. At that time, Viet communities achieved certain level in
the organization of collective forces for rice cultivation, planting, feeding
domestic animals, jewelry creating, pottery creating etc. At the same time,
Viet population actively reclaimed new virgin soils as the need of the
community evolution. Viet peoples started to create different weapons for
themselves protection and for protecting new reclaimed soils.
1.2.3.2. The society
The Van Lang - Au Lac period was the time of unification of different
populations. That time also recorded great contributions of several leaders
of the Viet population, who contributed to reclaim new virgin soils, create
novel cultural values or guided the Viet population to victory in fightings
against foreigner attack. Evidently, these leaders were very appreciated by
the Viet population. Such of great appreciation is still, some how,

continued to date.
The organization of VanLang state followed the typical organization
of an antique state: power and leadership was handled from father to son.
Continuating the development of Van Lang state, the AuLac state was


6
better structured and runned with clearly better organization level. We note
that such an evolution in structuring and managing the Nation was a need
(sometime urgent demand) to reform the Nation when an eventual attack
from foreigner force was present.
1.2.3.3. Spirit of the population
Beside the conservation of some features of the antique beliefs, Viet
population in the Van Lang - Au Lac period created new features to enrich
their beliefs: Totemism, Church of Ancestors, Materially beliefs, etc
Aparently once wants to discuss about the spirit of Viet population in
the Van Lang - Au Lac period, a discussion about different Viet festivals is
necessary. Especially, we can consider festivals related to the
commencement or ending of cultivation season/ year as the best examples
demonstrating the spirit of the Viet population of that time.
In this Period, rich valuable folk literature was created wherein several
motifs are now considered as reference to gain insights into the evolution
of history of Viet Nation.
1.3. Overview about the folktale of the Van Lang - Au Lac period
1.3.1. Introduction about the folktale
1.3.1.1. Myths
In general, our concept about the myth is the story of the beginning
and created the world, it was believed to be true by sacred properties. The
main character of myths was the gods or heroes. They did not act as the
usual logic but acted by the logic of the imagination. The structure of myth

and the details of the story are set in the archetype and symbol.
1.3.1.2. Legend
In general, we do agree that legend is usualy a short story with
conventional characteristics and also “local motif” characters. Legend
describes story with historical facts or events introduced, thus some how
legend is a historicalized story. These historical facts or events are to
describe, by the most convincing manner, the motifs who represents for
the popular beliefs as well as living experiences or philosophy of the
community.
1.3.2. Cultural history bases for creation of the folktale about the Van
Lang - Au Lac period
Resplendent evolution of the Dong Son culture, e.g. with great
technological achievement in Bronze art, provided great social bases for


7
the early creation of an united state for the Lac Viet, Au Viet, Nam Dao
and Australoid populations. Unification leading to creation of the Van
Lang - Au Lac State was an urgent need, a kind of critical condition for
these populations.
Creation of the Van Lang - Au Lac State evidently marked a historical
evolution of these populations: from nature depending and un-organized
life to the period of technical evolution when they were able to created
bronze, iron objects, as efficient tools and as powerful weapon. From that
onward, people tried to control some periodic natural phenomenon:
raining, flood, drought etc. Excel in some fightings against these natural
events made that people somehow felt prounds of themselves. Thus Van
Lang – Au Lac period was the period of heroes, of nationalism and of
creation of legend within the mythology.
1.3.3. Typical features of the folktale in the about the Van Lang - Au Lac

period
In the early created the folktale of the Van Lang - Au Lac period,
because of the myth philosophy and pride of population on their
achievement, motifs of heroes of community with having characters of
myth ancestors were created. The folktale in this period described also
stories with historical (people or acts) and national features. The central
motifs in these folktales are heroes who created cultural values for
community or even society, organized the society. Other motifs were the
gods of religions, the gods who protect the agricultural cultivation lies and
farmers, etc.
It is worth noting the presence of the folktale where the border
between conventional legendcy and mythology was not evident. In fact, in
these stories, the characteristics of mythology seem to be introduced even
though they still described important issues of the society and/ or of the
Nation.
In conclusion, thankful and veneration of the Viet population in regard
of Heroes, who contributed to the early days of the Nation, are the main
direction lines of the the folktale of the Van Lang - Au Lac period.
1.4. Overview about cultural heroes in the folktale
1.4.1. Concepts of cultural heroes
We are convinced that cultural heroes in the folktale are the gods who
created cultures to each community. Thus, the heroes are someone who


8
reclaimed new soil, created tools for the agricultural cultivation, for more
comfortable life, initiated a profession and then handled it to the selected
people of a community, etc. Heroes can be also leaders of the community
and society who proposed new structure, organization of the society,
proposed rules and laws for the best management of the community.

1.4.2. The origin and explanation about cultural heroe characters
Indeed, researchers studying folk literature are trying to attacking
several difficult aspects related to origine of heroes in the folk the folktale.
A possible approach is to identify the general reason for the creation of
these motifs. Another approach is via identification of historical origine of
the heroes: the facts or events happened in the past decided the creation of
the heroes. Several researchers in other hand are convinced that the heroic
acts of the heroes as described in the folk literature are actually the way the
population characterized and symbolized natural phenomenons (climate,
astronomy etc) observed. Thus, in such cases, heroes represents the hyper
powers of the Sun, Moon, Planets and Stars.
In parallel, other researchers try to analyse the characteristics of
Heroes motifs in order to make a link between these motifs in the folk
literature with the evolution of the population, community and society
representing in the evolution of different aspects such as social values,
beliefs as well as reactions or behaviors of the population in regard of a
given fact or event.
Most recent fidings suggest that Heroes motifs in the folktale and
Mythologies of different nations over the world have quite similar
characteristics and these motifs seem to be fitted in a universal story
structure.
Most of the researchers thought that cultural heroic characters were
popular and a part of the folktale. At the same time, they said that in fact
has found a relative stability life cycle model of those heroes in the
different cultures. In summary, we can notice, the cultural hero character is
the symbol of what most brilliant that people can achieve. The symbols of
cultural hero characters are the expressed honor of man for God's world.
1.4.3. Classification of heroes motifs in the folktale
In this thesis, we adopted the main points within the classification
theories proposed by Wilhelm Schmidt and Heilbringer Van Deur for

grouping cultural Heroes motifs in fundamental groups. Indeed, Wilhelm


9
Schmidt proposed classifiting cultural Heroes motifs into five fundamental
groups while grouping these motifs into four groups was classification
system proposed by Der Heilbringer Van Deursen. Actually, we adopted in
a selective manner these theories and paied our great attention in the most
important factor: the the folktale of the Van Lang - Au Lac period being
available as the object for this thesis study. We then proposed to group the
Heroes motifs descibred in the Van Lang - Au Lac the folktale in
following five (05) groups:
(1). Cultural heroes who are ancestors of the populations, creators and
foundators of the communities and/ or of the nation
(2). Cultural heroes are gods conquering the nature and natural hyper
powers
(3). Cultural heroes are creators creating novel cultural values to the
community and/ or society and making essential contribution to the
civilization.
(4). Cultural heroes are gods protecting the argicultural population
(5). Cultural heroes are actual leaders guiding the communities/ nation
in the fighting against foreigner attacks/ occupation.
1.5. Overview of theory
- Theory of archetype analyses
- Theory of litteratury analysis, type and motif theory
- Theory of structures.
- Theory of cultural anthropology
In particular, the thesis applies the theory of Raglan, launched 22
points of the life cycle of cultural heroes.
CHAPTER 2

STRUCTURE AND LIFE CYCLE MOTIF OF CULTURAL
HEROES IN THE FOLKTALE ABOUT VAN LANG - AU LAC
PERIOD
Indeed, the folktale tells about the heroes in folk literature gain great
attention of researchers. The scholars have summarized and modeled the
main events of the life and career of this particular character type. The
research indicates that the cultural hero is an archetype and that has left
many traces in the category of folk literature, especially categories the


10
folktale. Thus, based on the theoretical research on the cultural hero and on
the research on the movement of the the folktale characteristics in the
folktale about the Van Lang - Au Lac period, we analyzed and finding the
tructure of typical motifs culture heroes in the folktale about Van Lang Au Lac period.
2.1. Life cycle structure of heroes in the folktale about Van Lang – Au
Lac period
2.1.1. From archetype of culture heroes in the mythology to novel
structure with typical chracteristics in the folktale about Van Lang - Au
Lac period
2.1.1.1. Archetype of culture heroes in the Mythology
Carl Jung (1875-1961) was pioneer of the investigating archetype
approach. He proposed that collective unconscious is the highest level of
the people mind which decides destiny of each individual in the
community but also of the community or society. He was able to point out
the typical motifs in the folk literature whose stories describe experiences,
knowledge and philosophy of a population in a given time but these values
are universal and can be regconized by other populations irrespectively
their living times or living territory. These typical motifs are named
archetype in the literature. These archetypes are found to be repeated along

with the human evolution history. Typical archetype include: Personal –
Shadow – Anima – Animus; Mother – Spirit – Rebirth – Trickster –
Father – Dead – Water , especially the Heroes archetype.
2.1.1.2. Structure of cultural heroes archetype.
Indeed, cultural heroes archetype, being gained great attention as one
of the most important topics in the studying folk literature, is a great
demonstration for the periodicity in the mythology thoughts. In the book
The Hero with a Thousand Faces, Joseph Campbell proposed to group
antique Heroes archetype following his adventure and glorious feat of
arms. In the monograph Mythology - The Voyage of the Hero David
Adams Leeming discussed that the whole life of heroes, somehow being
quite strange, resembles very much to a great voyage with periodic
characteristics. Thus, D. A. Leeming proposed to split the stories into eight
(08) portions corresponding to important events occurred in the life of the
Heroes.


11
Remarkable contributions to studying antique Heroes archetype in
folk literature were made by Raglan, reported in the The Hero: A Study in
Tradition, Myth and Drama wherein he discussed for the first time the
famous 22 points model. This model is widely accepted by folklorist world
wide because of its exceptional generality. Thus, Raglan model is
considered as a perfect model about the life cycle of Heroes. The role of
this model in studying Heroes life cycles in the folktale somehow is
similar to that of V.IA.Propp model (with 31 functions and 7 character
groups) in the folktale.
2.1.1.3. Antique model characteristics conserved in the heroes archetype
in VanLang - AuLac period
In the folktale, the heroes are created as representators of the

population so heroic achievements of there heroes are actualy the sum of
all contributions, achievements of the population. These heroes motifs are
described as the ancestors of the population and thus hold the most
representative values of the population. Indeed, the folktale contain
characteristic features of the mythology. The central conflicts in these
stories are most of the time between the agricultural population and the
nature. This is in shape contrast with later folktale wherein the central
conflits are between the populations or nations.
It created just after mythology, folktales in the Van Lang - Au Lac
period therefore conserved characteristics of antique heroes archetype,
who are cultural heroes.
2.1.2. Investigating life cycle structure of cultural Heroes through some
selected folktales in Van Lang - Au Lac period
In this thesis, following heroes were selected for investigating life
cycle structure of cultural heroes archetype employing Raglan model: Lạc
Long Quân; Tản Viên Sơn Thánh; Thánh Gióng; Thánh Mẫu Thượng
Ngàn; Út Soi; Vua Bà; Chử Đồng Tử; Lang Liêu; Hoàng Phủ Thiều Hoa;
Ông Đống; Lý Ông Trọng; Câu Mang; Hùng Vương; An Dương Vương;
Cao Lỗ. It was found that in most of the cases, fundamental features of
Raglan model are presents. However, we found that, in very shape
difference compared with the heroes archetype in the folktale of orther
nations wherein family tree of these heroes are well described, Van Lang –
Au Lac period focus in describing about the contributions, achievement
and glorious feat of arms of the heroes rather than their origine. This


12
typical characteristic is obivious in the folktale created in the Au Lac
period wherein points 1 to 10 in Raglan model, used to describe the mystic
appearance and/ or mystic family tree of the heroes as usually found in the

Western the folktale, are no longer evident. We note that these points are
somehow visible in the folktale created in the Van Lang period, the prior
of Au Lac period in the history of Viet nation. Absence of these features
provides more human characters to heroes, bringing these heroes closer to
the actual life of the population. This is a clear indication that achievement
and feat of arms of the heroes motifs in the Van Lang - Au Lac period is
not just those of an individual but those of the whole community,
population. We aim to identify similarities as well as special characteristics
of these archetype compared with those decribed for heroes archetype in the
folktale of other cultures. Our objective is to identify how living conditions,
special natural and historical conditions of Van Lang - Au Lac period
influence on the structure and characters of cultural archetype in the
folktale.
2.2. Discussion on some typical motifs of life cycle of heroes in Van
Lang - Au Lac period
2.2.1. Heroes motifs relevant to mystic origine of appearance and
childhood, characteristics in life cycle of cultural hero (points 1-9 in
Raglan model)
2.2.1.1. Mystic orgine of heroes
Mystic orgine of heroes with typical motifs: A510. Origin of the
culture hero (demigod). A510.1. Culture hero as god. A510.2. Culture
hero reborn. A511. Birth and rearing of culture hero (demigod). A511.1.4.
Magic origin of culture hero. A511.1.4.1. Origin of culture hero from
bursting stone. A511.1.5. Culture hero son of mortal (half-mortal) father.
A511.1.8. Culture hero son of animal. A511.1.9. Culture hero born from
egg. In this motif, Heroes are described with mystic orgine of apprerance.
However, beside stories wherein heroes are descendants of an elegant
family as usually found in mythology, some stories wherein heroes are
given birth by a Mother of the popular class were also created.
2.2.1.2. Childhood of cultural heroes

In this stage, these motifs appear: A511. Birth and rearing of culture
hero (demigod); A527.1. Culture hero precocious. A511.2. Care of culture


13
her; A511.3. Education of culture hero; A511.4. Growth of culture hero;
A511.4.1. Miraculous growth of culture hero
We note a strange phenomenon that there is an absence (or very
limited description) of the childhood in the life cycle of heroes, either in
Van Lang - Au Lac period or in the folktale of orther nations over the
world. Raglan proposed that stories of hereos are actually those about the
evolution of life cycle of these heroes. Each evolution steps is marked by a
rite. In the Van Lang - Au Lac period, childhood of heroes is absent or less
described. However, we know about the majorty rite of the Viet population
and that can be considered as the sign marking the end of childhood of
individuals (so a heroes) and the commencement of a glorious life of the
heroes. The absence of childhood is also likely consistent with the fact that
Viet population focus on the actions of the heroes when the challenges are
presents to them but not on the heroes themselves. Thus, their mystic origine
of appearance, their activities in the childhood are not really essential.
2.2.2. Heroes motifs relevant to the achievements of the Heroes in the life
cycle of cultural hero
2.2.2.1. The achievements of Heroes are ancestors, creators of the
population and of the nation
The folktale described presence of heroes who are ancestors, creators
of the early populations. These motifs appear: A515. Pair of culture
heroes;A530.1. Culture hero completes work of creator; A538. Culture
hero builds raths. Lac Long Quan, Au Co, Hung Kings, etc are such
Heroes created in the Van Lang – Au Lac the folktale. They were believed
to be the creators creating the very first values of culture and initiators of

the civilization of Viet populations.
2.2.2.2. The achievements of heroes are gods conquering the nature
These motifs appear: A531. Culture hero (demigod) overcomes
monsters; A531.1.1. Culture hero banishes demons; A531.2. Culture hero
banishes snakes; A531.4. Culture hero conquers sea monster. A1415.
Theft of fire. Mankind is without fire. A culture hero steals it from the
owner. These heroes are created with glorious achievement in conquering
the nature type: flood fighting, conquering novel virgin soils (in the
mountains, near to the rivers, etc), fighting against wide animals etc


14
2.2.2.3. The achievements of heroes are pioneers of the organization of the
society, creators of popular beliefs
These motifs appear: A541. Culture hero teaches arts and crafts;
A541.1. Culture hero invents and teaches the Irish language; A545.
Culture hero establishes customs; A530. Culture hero establishes law and
order; A546. Culture hero establishes social system… These heroes were
those who initiated or significantly contributed to the civilization of the
population. These stories are just highlited an important role of the cultural
heroes: building up a succees community and in larger scale, a sucees
nation.
2.2.2.4. The achievements of heroes are gods protecting the agricultural
population
These motifs appear: Motif A541.2. Culture hero as god of
agriculture. These heroes are created with powers to protect the
agricultural population and their daily activities, to teach new profession
and skills to the population, type rice cultivation, domesticating wide
animals etc.
2.2.2.5. The achievements of heroes who protect the living territory of the

community
These motifs appear: Motif A536.1. Culture hero (saint) defends
Ireland against foreign invasions. These heroes are those who protect the
living territory of the community or nation or who lead the community to
victory in the fighting againt foreigner attacks. Indeed, these Heroes are
representative for the martial spirit of the population.
2.2.3. Heroes motifs relevant to the death and transforming of heroes
(points 18-22 in Raglan model)
These motifs appear: A565. Dying culture hero. The culture hero
teaches people how to die by dying himself; A566. Culture hero returns to
upper world; A566.1. Return of mortal reincarnation of celestial being to
the country of the gods after his mission has been accomplished on earth;
A566.2. Culture hero ascends to heaven guided by blind ancestress; A570.
Culture hero still lives; A571. Culture hero asleep in mountain; A571.1.
Culture hero still alive in hollow hill; A572. Culture hero still keeps watch
over earth; A572.1. Culture hero still resides in the zenith; A580. Culture
hero (divinity) expected return. Divinity or hero is expected to return at
the proper time and rescue his people from their misfortunes; A581.


15
Culture hero (divinity) returns; A581.1. Culture hero returns and assists
mortals; A581.3. Culture hero returns to prove power of saint… We note
that in the folktale about Van Lang – Au Lac period, the death was usualy
not described as an event at the given moment when the heroes died. The
death of heroes was mentioned in the acts of the subsequent generation via
population beliefs, church of these heroes. Also because of this reason, in
the folktale about Van Lang – Au Lac period usualy ended by describing
the becoming genies of these heroes. These genies continue to protect
population, therefore the heroes are motifs continuing to be in the mind of

the population from generation to generation.
CHAPTER 3
CULTURAL HEROES OF THE VAN LANG - AU LAC PERIOD
IN BELIEFS, FESTIVALS, CUSTOMS AND HABITS
3.1. In Folk Religion (Popular Religion)
3.1.1. There is an evident link between popular religion and the folktale
about cultural heroes in Van Lang - Au Lac period
In Vietnamese popular religion, folk literatures wherein cultural hero
archetype is created are usually putted/ written in plain verses. These
popular verses are most of the time played in special events of the
community like festivals or religious events. Polupar verse is indeed an
effective mean to handle Vietnamese folk literature from generation to
generation. It can be considered to be the religious home for heroes motifs
and therefore the folk literature. At the same time, the folk literature
provides spirit and artitics values for the plain verses.
3.1.2. Tracking vestiges of cultural heroes motifs within some selected
popular beliefs
3.1.2.1. Agriculture-based popular beliefs and vestiges of the gods
protecting the world of agriculture
- Tranditional beliefs
Tranditional beliefs in Vietnam are presented in two forms: church
genital of both men and women and behavioral church mate. Thus,
traditional beliefs appreciate the creation and growth of nature and of
peoples in the Nature. At the historical creating field of the Nation (dat
To), Oai Vuong and Dinh Thien Tich are believed being heroes with


16
magical life-giving power. Actually, the creation of these heroes motifs is
to address to the Gods community`s wishes of an enriched nature as well

as to remind members of the community about their responsibilities and
their roles for giving new lies, thus for the evolution of the community.
- Natural cult beliefs
Church of the Sun God
Several vestiges have been found to evidence the Church of the Sun
God in the Vietnamese beliefs. Beside the Sun, Vietnamese peoples church
also some birds which are believed to characterize for Sky, Haven (or just
somehow above living world). This church has a direct relationship to the
“Cau tanh” ceremony. Indeed, Au Co is a cultural heroes motif in the folk
literature who was created with original characters of the Fairy family
(dòng Tiên), thus with the characters of the Sun and birds as in the
Vietnamese immagination.
Church of Water: Most of the communities located near to the rivers
and on the coast church the Water God. Together with this church are
religious and community activities related to the life on Water such as
“Ruoc nuoc” festival, “Đua thuyền”, “Bơi chải” competition.
Church of Mountain: Gods represent the mountains are widely
churched at different regions, communities in Vietnam. In the Vietnamese
beliefs, Gods representing mountains display giantlike characters, which are
borrowed from the motifs of Giants in the Mythology.
Church of Rice
Church of Rice started in the Vietnamese beliefs likely at the same
time with the starting of rice cultivation. It represents strong belief of
agricultural population in the “Rice Soul”. It was also a great respect of the
population in regard of the community leaders who made great
contribution in identifying wright rice plants and teaching the rice
cultivation method.
3.1.2.2. Totemism, Ancestors church: Heroes motifs are created from
Ancestors and society creators
- Totemism

Indeed, people are usualy believed that their community has a secret
and special link to a specimen, sometime specimen is just product of


17
people imagination. Even though, the belived specimen is considered to be
Totem of their community, a kind of natural and creating power protecting
their community. Viet people consider themselves as descendants of
“Dragon Father and Fairy Mother”. The Dragon – Fairy mating represents
definition of old Viet people about their origine: from two large
communities one representing Sun-Fairy-Mountain-Birds and the orther
representing Water-Dragon-River. The most representative produts of SunFairy-Mountain-Birds community are Ngoc Lu drum, stories of TanVien
mountain gods, Ancesting Birds the folktale. On the other hand, water
festival, legend about dragon, tortules are characteristic cultural products
of the Water-Dragon-River community.
- Ancestors church
Viet people practice Ancestors church in the largest meaning: church
of ancestors who were creators of the Viet community and Viet`s nation.
At the largest border, thus Viet national community, Viet people church
“vua Hung”. At the same time, at smaller scale than national scale, Viet
people trust and church creators of protectors of their own communities:
village, family etc. Actually, church of “Thanh hoang” (creator or
protector of the village) or “ong khai canh” (the creator of the village)
were developed on that concept of local beliefs. Interestinglly, “Thanh
hoang” can be an actual people who contribute to create, develop and/ or
teach a profession to the village/ community.
3.1.2.3. Church of heroes of the Nation and Vestiges of immortal heroes
Church of heroes of the Nation is a special belief practice of Viet
people. The heroes of the nation are usualy actual leaders of the
community, of the nation who guide the people in the extrem

circumtances, sometime being decisive to the existence of the community/
nation such as: facing to the natural disasters, fighting with forgeinal
attack/ occupation etc. Thus, Viet people church Heroes of the community/
nation as a mean to appreciate the best valeurs, the most representative
valeurs of their community and the Nation. By practicing church of heroes,
Viet people also want to handle the best values and send their best wishes
to their next generation.


18
3.2. Cutural heroes of Van Lang – Au Lac period in festivals
3.2.1. Overview
Tranditional festivals are actually great museum for archieving
cultural values of the community and of the Nation. Inded, understanding
about cultural Heroes motifs of folk literature of Van Lang - Au Lac
Period still can be gained at the modern time via analyzing tranditional
festivals at some acient fields of the Van Lang - Au Lac state.
3.2.2. Vestiges of Heroes Motifs in some selected festivals
3.2.2.1. Va temple Festival and Son Tinh
Va temple churches Saint Tan Vien, who is the saint of BaVi
Mountain and is believed to be the protector of the Hong river delta. In the
Va festival, activities showing great contributions of the Saint Tan Vien to
the community and the Nation: protecting agricultural production and
farmers, protecting fishing profession and fishmen, culture creating,
teaching Viet people to customize tools etc, are played.
3.2.2.2. Gióng temple festival and Saint Giong
Giong temple festival (also called Giong Soc Son festival or Giong
Phu Dong festival) is a belief practise of the community to church and
thanks Saint Giong, an immortal heroes of the nation. In the festival, Saint
Giong is described through playing plain verses and folk literatures as a

hero with power of making raining, controlling lightling, thunders etc. The
festival activities also show Saint Giong contribution to guide the nation to
the victory in the fighting again An kingdom (Chinese) attack.
3.2.2.3. Chử Xá festival and Chử Đồng Tử
Population at Chu Xa village consider Tet (lunar new year festival)
festival as the end of the agriculture cultivation year. After the Tet, they
practice Chu Xa village festival to thanks the acsentor of their community:
Sait Chu Dong Tu. Saint Chu Dong Tu, belonging to Taoism in Vietnam,
was described to be the founder of the Chu Xa village, creator of the
profession (rice cultivation) being continued by the population in the village.
In the festival, Saint Chu Dong Tu is clearly described as a Water God.
It can be noted that, most of festivals were created as the belief
platform where agricultural population address their wishes and thanks
natural hyper powers: Sun, Water, orther climate phenomenon type
thunders, lighting etc who offer them conditions required for a good


19
cultivation season/ year. With evolution time, heroes of the community and/
or of the Nation were created and imagined to represent for the natural
hyper powers. At our time, we can notice festivals are more as the platform
for playing folk literatures describing the great contribution to the
community or to the Nation of the heroes rather than as the platform for
praying to natural hyper powers. It will likely continue to evoluate by that
way in the future as now people understand relatively well the natural
phenomenon and therefore there is little room remained for natural hyper
powers. In the shape contrast, globalization raises question of nationalism.
In that context, heroes of the nation will certainly have important role to
play in the natural culture and in the belief of people.
3.3. Cultural heroes in population habits

3.3.1. Viet population habits: an overview
Habits of Viet population keep evoluted together with the movement
of the society. With evolution time, some habits have been adjusted,
changed, or even disparated if they are no longer suitable to the cultural
evolution and ecomomical conditions at a given time. In the shape
contrast, some habits keeps continued, being adapted to the changes and
developed to be common rules or even laws those are accepted and
respected by the community. These habits, usually representing great
positive facets of the community, have sustaible values and will have long
life within the community.
3.3.2. Heroes motifs in some selected polupar habits
3.3.2.1. Habits of agricultural population and their Heroes protecting
At the commencement of each cultivation year, argricultural population
practices “xuong dong” festival in memory of Hung Kings, considered to be
the pioneers of the Nation and of the agricultural cultivation culture. In the
“Xuong dong” festival, daily activities of farmers and of the agricultural
cultivation life are played via folk literatures, folk arts etc.
The Viet population not only respects the pioneers of the agricultural
cultivation culture, but alos agricultural products which feed them daily. Thus,
in the Tet festival, Viet population made “banh chung”, “banh day” from rice,
bean, and porc meet. These special cakes, in the past only made in the Tet and
other special festivals or events of the Viet family or community, are used to
church ancestors and to share to members of family, community.


20
“Cuop bong” and “cuop ken” are other festival activities, practiced at
X, Y, with meaning to memory Dinh Thien Tich and Oai Vuong, the
Heroes pioneering culture and knowledge for the agricultural population.
These activies played in the spring festival also express wishing of

wealthiness and happiness of the agricultural population.
3.3.2.2. Habits related to life cycle of Heroes being Ancestors or Creators
of the community
- Habits marking the majority
Under Hung Vuong kingdom, habits to make the majority of young
men (le thanh dinh) are quit several and somehow challenging.
Competitions to express potentials of individuals are organized in the
community. Success of these competitions makes the majority of
individuals. As a signature for this important event in the life of each
invidual (man), tattoo is made either with helps or by individual himself.
Indeed, images of Father Lac Long Quan and Mother AuCo, ancestors of
the Viet people and of the Nation, are appreared during these important
habits marking the majorty of each man, meaning each son of the nation.
- Habits of tranditional marriage ceremony
In the Van Lang - Au Lac period, new features were introduced into
the organization of family, the building block of Viet community and Viet
Nation. Thus, new habits are created during the marriage ceremory. In the
Viet population, the marriage is not just the contract between two
individuals but it is commencement of a strong relationship between two
families, two communities. Marriages between Lac Long Quan and Au
Co, Son Tinh and Mi Nuong, Chu Dong Tu and Tien Dung are indeed
initiated in this sense: creating strong relationship between two families,
two communities.
Futhermore, Viet population considers marriage is the unique mean to
giving birth the next generation, to develop the communities. As
consequence, they consider marriage as a community event rather than just
limited in the context of two individuals. Symphonic habits such as “gia
coi don dau”, “trai chieu”, expressing actual realistic wishes (phon thuc) of
the agricultural population, are actually practiced during the tranditional
Viet marriage ceremory. These habits are the actual acts remining the

groom and the bride about their important duties to the family and the


21
community: giving birth of babies. These habits are also the best wishes of
the family and the community to the new couple.
- Habits in the burial rites
Viet people considered that actual life is just a step of people life
cycle. Once a people dies he/ she prepares to get into a new life, perhaps in
a new form of life or in a new place somewhere. Indeed, Viet people
believed that Heroes of the community or of the Nation will be with them,
protect them after they died. Church of Heroes are actualy in this sense
since Viet peoples trusts Heroes after they died as the Saints. And because
of this philoshophy, Viet people practiced several important habits during
the burital rites.
3.3.2.3. Habits relevant to the community life and heroes being creators of
the community
“Hai loc dau xuan”, with meaning of gathering of shoot in the first day
of the year, initiated by Hung Kings is an act that Viet people practiced
wishing the best wishes to the family, community and also to the Nation.
“Ket cha” is a habit, initiated by Saint Son Tinh, to create relationship
between a communities living on/ near the river/ the coast with a
community living in the mountain. Indeed, this habit represents the
mindset and philosophy of Viet people: living together and living with the
Nature. Living together, the strong supports from communities are proved
to be the keys for Viet population against attack from northen populations.
“An trau” (betel chewing) is another valuable tranditional habit of the
Viet agricultural cultivation population. This habit is belived to be initiated in
the Hung kingdom. In this act, areca-nut and betel leaf, natural products
being available to Viet population, with different smell, tastes are mixed up

and chewed which issued a beautiful red product at the end. This habit
clearly shows up the open mind of Viet peoples: Ready to accept the
differencies to build up a better community.
As “an trau”, “hat xoan” (Xoan folklore singing) is still conserved up
to date. “Hat xoan” takes part of folk art where stories about Hung kings
and other heroes of the nation are played. The historical values of “hat
xoan” are not only inside the lyris but also in the choregraphy of singers
wherein daily activities of argriculture population are symbolized and
played.


22
CONCLUSION
1. Van Lang - Au Lac period was a time of refulgent revolution of
Viet civilization. In this period, history was covered by mystic features of
the mythology, by the midle-period culture. However, remove of these
mystic coverages, history appears with simple and primitive nature.
Through archaeological findings and history archives, it can be convinced
that Hung Vuong and An Duong Vuong dynasties are the bases and the
actual initiation of independent feudal states followed in the Viet history.
In the Van Lang - Au Lac period, folk arts were developed at very high
levels. Several the folktales describing about heroes of this period were
created, enriched and handled from generation to generation. Some of these
the folktale are conserved till to date. Van Lang - Au Lac period,
representing the early civilization of Viet population when enormous
challenges, was being confronted, was a great setting for the creation of
Heroes. The great setting even made that some characters of latter times were
symbolized and introduced into the same group with heroes, genies of the
Van Lang - Au Lac period.
2. Among different groups of the folktale, that describing about

cultural heroes somehow displays an universal value, meaning less
communitarism oand local dependence. Indeed, universal model or
structure such as the life cycle of heroes model can be employed to
describe heroes motifs in the folktale of different nations. In the the
folktale, mystic origine of appearance of the heroes, hyper powers of
creation, of conquering the nature, the relationship between heroes,
population and the nature etc are all included. In this context, in this thesis,
we examined cultural heroes in the folktale about Van Lang – Au Lac
period as an archetype, being central cultural motifs. Because of the
continuity of the antique motifs during the culture evolution without any
freezing periode, we are convinced that by studying these motifs we could
be able to understand the evolution of the popular thoughts from mystic to
religious beliefs, from the church of nature to the church of people
(heroes) with mediorced and symbolized tendencies.
Cultural heroes are typical motifs that can be found universally in the
folktale of different nations. These motifs represent understanding of the


23
population about the nature, life, history etc as well as represent aims of
the population in conducting genious actions such as conquering virgin
soils, confronting the nature etc.
Our analysis and discussion in this thesis were made based on the
recent theories successfully employed for investigating the cultural heroes
in mythology, legend of different nations. Especially, we took the life
cycle model proposed by Otto Rank, Lord Raglan as a key reference. By
applying these models, we identified the universal as well as special
characteristics of heroes motifs in Van Lang - Au Lac period legend in
comparison with those described in the folktale of other nations. From this
finding, we discuss these typical characteristics in function of given

civilization, cultural space, history of nation etc. We proposed new
discussions, new angles to discuss about cultural heroes who seem to be
very well known and discussed in the previous studies contributed by other
researchers.
3. In the current globalization, special cultural characteristics of
different nations seem to be less and less evident. In this context,
identification of the early cultural characteristics in order to give back to
the population the original beliefs and life styles is being focused in
several countries, especially in developed and developing countries.
Studying the cultural heroes motifs in the folktale is therefore valuable.
Indeed, the cultural heroes motifs are not limited within the context of the
legend where these heroes are created. These heroes are present in
different facets of the folk culture at our modern time. We studied these
motifs also with the aims to point out that these Heroes motifs were
actually not just death copies of the early days of the nation but they were
being evolved with the evolution of the society. This thesis also showed
that some original values of the heroes motifs are no longer evident in our
modern days. Even, some original values have been changed in the bad
way making these heroes motifs somehow far from the understanding of
the major part of the population. As clear demonstration, some beliefs or
festivals have been drastically changed and become too strange to to the
tranditional culture. So, it is urged to identify the real original values,
practices, beliefs and festival activities relevant to the Heroes motifs in the
early legend.


24
In this thesis, we focused not only to identify the original values of the
early days but also the evolution and the values added during after the long
evolution period. We propsed that the capabilities of opending and

accepting new cultural values leading to the unification of different
cultures, beliefs in cultural heroes motifs are actually the key force of Viet
population. This was also the main reason for the continuos present and
evolution of the heroes motifs in the long history of Viet population.


25
LIST OF PROJECT OF AUTHOR ANNOUNCED RELATING
TO THESIS
1. Dang Thi Lan Anh (2013), New discoveries about Son Tinh - A Culture
hero in the legend during the period of Van Lang – Au Lac, Journal of
Science N0 25/2013, Hanoi Pedagogical University N02, p.3 – p.10
2. Dang Thi Lan Anh (2013), Ancestors - Creators - Cultural Heroes, Lac
Long Quan and Au Co, Journal of Science N0 27/2013, Hanoi
Pedagogical University N02, p.3 – p.9
3. Dang Thi Lan Anh (2013), An Duong Vuong - A Culture hero in the
legend during the period of Van Lang – Au Lac, Folklore Light Source,
N0 2 (47), p.32 – p.37
4. Dang Thi Lan Anh (2014), Discoveries about some culture heroes in
the legend during the period of Van Lang – Au Lac, Journal of Science
and Education N0 02(30)/2014, Hue University’s College of Education,
p.5 – p.13
5. Dang Thi Lan Anh (2015), Application of interdisciplinary research
method in studying cultural heroes in legends during Van Lang – Au
Lac period, Journal of Science and Technology, The University of Da
Nang N0 10 (95), p.31 – p. 35