The Generals Long Nhân and Như Nguyệt. This illustration relates to the first tale below.
Throughout the two thousand years of Vietnamese history, local Generals managed to win encounters in which the odds seemed heavily weighted against them. Vietnamese storytellers have long been inclined to attribute these successes to the assistance provided by powerful spirits, often the still-active souls of heroes who lived in preceding centuries. These figures typically appear in dreams to the Commanders, and make promises of loyal assistance. —Eric Henry.
(Lĩnh Nam Chích Quái, Narrative 16, “Truyện Hai Vị Thần Long Nhãn Và Như Nguyệt 龍 眼 如 月 二 神 傳, Story of Long Nhân and Như Nguyệt”)
This tells how the Spirits of Trương Hống 張 吼 and Trương Hát 張 喝, two Generals of Triệu Việt Vương 趙 越 王, follow him in death when Lý Nam Đế 李 南 帝 usurps the Throne. They raise Ghost Armies that help the Ruler Đại Hành 大 行 of the former Lê 黎 Dynasty turn back an invading Army sent by Sòng Tàizōng. Item 2.8 in Việt Điện U Linh Tập is parallel to this one.—Eric Henry.
In the Thiên Phúc 天 福 Reign Era of the King Đại Hành 大 行 of the former Lê 黎, the Tân Tỵ Year to be exact, the Emperor Tàizōng of the Sòng Dynasty sent the Generals Hầu Nhân Bửu 侯 仁 寶 and Tôn Toàn Hưng 孫 全 興 to invade the South with troops. When they reached the Đại Than 大 灘 River, King Đại Hành and his General Phạm Cự Lượng 范 巨 倆 stationed troops at Đồ Lỗ 屠 虜 River to resist the attack, and established an encampment there.
King Đại Hành had a dream in which he saw Two Spirits who approached from the river, prostrated themselves, and addressed him,
“We two Brother-Spirits are Trương Hồu 張 吼 and Trương Hát 張 喝. We originally served Triệu Việt Vương 趙 越 王, with whom we did battle with rebel bandits in order to seize all the realm. After hearing that King Lý Nam Đế 李 南 帝 had seized the Throne, we called on our men to come from afar, but due to principle they were unable to do so, so the two of us drank poison and died. The Supreme Being looked favorably on those with merit and, praising our loyalty and integrity, made us Generals in Command of the Spirit Army. Seeing now that Sòng Troops have entered this region, making the people of the land miserable, we Two Spirits have come to help Your Worship fight the bandits and save them.”
Startled at this, King Đại Hàng awoke and spoke to his attendants, saying,
“This means that Spirits are giving us aid.”
Then, at the front of the boat, he burned incense and uttered a prayer:
“If you, the Forces of the Spirit World, can help us accomplish this enterprise, then you shall be offered blood sacrifices without end.”
Then he, at once, slew some buffalo and cattle as offerings, and burned some Generals’ headdresses, spirit money, and paper horses and elephants as well. That night, he again saw the two Generals wearing the raiment he had given them the previous day coming before him and prostrating themselves in gratitude. The next night he saw a Spirit in white clothing leading a Ghost Army from South of the Bình Giang 平 江 River approaching, and another Spirit leading a Ghost Army down the Như Nguyệt 如 月 River. Both had come to strike the bandits.
On the twenty-first of the tenth month, during the third night-watch, the scene was dark, the wind was strong, and rain poured in torrents. The Sòng Troops were terrified when they saw Spirits standing dimly in the air loudly intoning the following,
The streams and mountains of the South the Southern King keeps safe,
The boundaries firmly fixed in edicts fixed above.
How can rebel hordes perversely violate this land?
Their forces face inexorable defeat.
Hearing this, the Sòng Troops stumbled over each other in flight, and more were captured than can be numbered. The Sòng Army returned, having suffered a shattering loss. King Đại Hanh withdrew his forces and carried out a victory celebration in which he conferred noble status on the Two Spirits. He named the elder Uy Địch Đại Vương 威 敵 大 王, “Enemy-Intimidating Great King,” and established a Temple to him by the Long Nhần 龍 眼 (“Dragon’s Eye”) River, and had the people of Long Nhần and the River Bình conduct sacrifices to him there. He named the younger Khước Địch Đại Vương 卻 敵 大 王, “Enemy-Dispelling Great King,” and established a Temple to him by the Như Nguyệt 如 月 (“Moonlike”) River, and had the people in that area sacrifice to him. These practices have continued till the present day.
(Lĩnh Nam Chích Quái, Narrative 24, “Truyện Sóc Thiên Vương 朔 天 王 傳, Story of Sóc Thiên Vương”)
This tells how a Sòng invasion is driven back through the supernatural assistance of a Spirit near Mount Vệ Linh. It contains a concluding reference to the story of Đổng Thiên Vương (see Section 2, Tale 2).—Eric Henry.
On examining the book, Thuyền Uyển Tập 禪 苑 集 (Zen Garden Anthology), we see the following recorded: Long ago, during the Reign of Lê Đại Hành 黎 大 行, there was a great Officer named Khuông Viêt 匡 越bearing the surname Ngô 吳, who often went on excursions to Bình Lỗ 平 虜 Village by Mount Vệ Linh 衛 靈. Fond of the splendid scenery there, he made a Hermitage in that vicinity and resided there. On one occasion, at around the third watch in the night, he had a dream in which he saw a Spirit arrayed in golden armor holding a stupa in his right hand. He was followed by more than ten people of fearsome appearance. Approaching Khương Việt, he said, “I am the great King of Tý Sa Môn 蓖 沙 門天 王. God has sent me to this Southern Land to protect the people. Because I have a pre-ordained affinity with you, I have come to you to announce myself.”
Khương Việt woke up in alarm, and was further gripped with fear when he heard the sound of singing coming from the mountain. When morning came, he saw that there was a great tree on the mountain with thick and handsome green leaves, surrounded with dense fragrance. He directed workers to fell the tree, after which he carved the wood so as to create an image that looked exactly like the Spirit he had seen in the dream. Then he had a Temple constructed for its worship.
In the first year of the Thiên Phúc 天 福 Reign Period, Sòng Troops invaded and went about plundering and destroying all that lay in their path. When the King heard of this, he sent an Officer to the Temple to pray for aid. At that time the Sòng Troops were stationed at Tây Kết 西 結 Village, and the two sides had not yet begun to fight. The Sòng Troops suddenly saw a figure more than ten yards tall floating upon the waves, with hair standing straight up. The figure glared down at them, and the brightness of his form was like a fire.
Seeing this, the Sòng Troops were terrified, and retreated to a junction point in the river, where they met with roaring waves and exploding thunder. Serpents and dragons rose up from the water, making fierce gestures. A panic set in among the troops and they dispersed, running in all directions. The Sòng General Quách Tiến 郭 進 took the troops back to Sòng. Our King praised the Spirit for its efficacious response and established more Temples to make offerings to it.
There was a person who held that after Đổng Thiên Vương 董 天 王 quelled the Ân bandits, he rode his horse to the place where the tree was located on Mount Vệ Linh, removed his armor and flew off to Heaven. It has been called a miraculous victory of the ages, so, to the present time, whenever sacrifices are performed there, only tea, cakes, and vegetarian items are used.
During the Lý Dynasty, an Emissary was dispatched there to pray and make offerings there. And he established a Temple that lay to the East of West Lake, for the worship of Phúc Tồn Đại Vương 福 神 大 王, a matter that is noted in Court Records.
(Lĩnh Nam Chích Quái, Narrative 2, “Truyện Thân Minh Chủ Núi Đồng Cổ 盟 主 銅 鼓 山 神 傳, Story of the Master Spirit of Bronze Drum Mountain”)
This recounts how the Spirit of Bronze Drum Mountain appears to Lý Thái Tông when he is still just a Prince and helps him defeat a Champa Army, and later, after he assumes the Throne, warns him of a rebellion being mounted by the three Princes, Vũ Đức, Dực Thánh, and Đông Chinh. The story then tells of the merit achieved by his Officer, Lê Phụng Hiểu, in putting down the rebellion, and of the honors accorded him in consequence. Items 2.6 and 3.2 in Việt Điện U Linh Tập are both related to this one.—Eric Henry.
Upon examining the text of Báo Cưc 保 極 (Preserving the Ultimate) we see that Minh Chủ Chiêu Ứng Linh Đại Vương 盟 主 昭 島 靈 大 王 was originally the Spirit of Bronze Drum Mountain (Tóng Gǔ Shān 銅 鼓 山).
Bronze Drum Mountain is in An Định District, Upper Đan Đạ 丹 陀 Village. In former days when Lý Thái Tông 李 太 宗 was still a Crown Prince, he brought troops to attack Champa and, coming to the Trang Sa 長 沙 Plain, halted his forces and slept. At around the third watch [i.e, midnight], he dreamed that a Spirit in military attire came to him and said, “I am the spirit of Bronze Drum Mountain. I have heard that you are conducting an expedition to the South, so I beg permission to follow you and win engagements for you on the battlefield.
The Prince and the Spirit conversed with perfect clarity in the dream. After putting down Champa, the Prince returned to the Capital with his troops and ordered his Officers to establish a military place of worship in the City on the right bank next to the Tư Liêm 慈 廉 Pagoda. Upon the death of the King Thái Tổ, Thái Tông came to the Throne in accordance with the former King’s dying injunctions.
That night, the Spirit spoke to him again, saying, “The three Princes Vũ Đức 武 德, Dực Thánh 翊 聖, and Đông Chinh 東 征 are plotting rebellion.”
When morning came, the three Princes, who had prepared concealed soldiers in the City, suddenly attacked the City Gates. Thái Tông ordered his Army Officer, Lê Phụng Hiểu 黎 奉 曉, to take troops to repel the attack. In a great voice, Phụng Hiểu spoke as follows to Đông Chinh and Vũ Đức,
“You three Princes, spying on what is sacred and disdaining our troops, why are you so faithless and unprincipled? I, Phụng Hiểu ask leave to bring my sword and make an offering.”
Then he came straight forward and beheaded Prince Vũ Đức, while the two other Princes, Đông Chinh and Dực Thánh, fled elsewhere. The ruffians dispersed and the uprising was quelled, just as the Spirit in the dream had urged. Phụng Hiểu, aided by the Spirit, won the day, and the King directed that he be honored with the title Thiên Hạ Minh Chủ 天 下 明 主 [“Bright Ruler of the Realm”], and every year until the present day, on the fourth day of the fourth month, the King has had the Officers of the Court gather in the Temple to offer sacrifice. The words of the oath sworn on this occasion were, “When a son fails to honor his parent, and when a servant of the Throne is disloyal, the Spirits will kill him.” All present would then do solemn sacrifice.
When Phụng Hiểu quelled the rebellion, word of the victory was carried to the Throne. Thái Tông promulgated words of commendation, saying that Phụng Hiểu was a man whose loyalty and patriotism far surpassed that of Kinh Đức 敬 德 of the Tang Dynasty. After assisting the King on his Southern Expedition in which he vanquished the forces of Champa, Phụng Hiểu’s great merit and glorious achievements were known to all, both near and far. The people established a Temple dedicated to the worship of his Spirit, which was always powerfully responsive to the people’s entreaties. This has lasted through several dynasties, during which he has always been honored as a King.
(Lĩnh Nam Chích Quái, Narrative 33, “Truyện Hồng Thánh Đại Thần Vương 洪 聖 大 神 王 傳, The Story of the Great Spirit King Hồng Thánh”)
This concerns measures taken by Lý Thái Tông, shaken by a recent rebellion, to determine the guilt or innocence of various people whom he is holding prisoner. He has a dream in which a Spirit appears who recommends the Spirits of past heroes who gave aid to the early dynastic founders Ngô Vương, Đinh Tiên Hoàng and Lê Hoàn (Lê Đại Hành) of the former Lê (981–1005).—Eric Henry.
Upon examining the Records of the Historian, we see an item concerning a personage surnamed Phạm 范 with the given name of Cự Lượng 巨 倆. In the time of Lý Thái Tông 李 太 宗, the King had many suspects detained in prison under his jurisdiction. His Officer, Sĩ Sư 士 師, could not readily come to a decision regarding them, so he had the idea of establishing a Temple in the prison and relying on Spirit manifestations to deter the actions of those plotting against him. He accordingly bathed himself and burned incense to announce his intention to the Lord on High (thượng đế 上 帝).
That night, the King had a dream in which he saw an Emissary in a red blouse who said that the Lord on High had issued an urgent directive to Cự Lượng that a clear-minded Overseer (minh chủ 盟 主) be made the Director of Prisons.
The King questioned the Heavenly Emissary, saying, “To whom are you referring, and what position does he currently hold?”
The Emissary said, “King Lê Đại Hành 黎 大 行 had in his retinue of Officers a man named Phạm Thái Ủy 范 太 尉, an utterly loyal servant of his. When he departed from the world, the Lord on High in consideration of his great merit assigned him to the position of Nam Đài Trung Ty Lục 南 臺 中 司 錄 so that he might resume his former Office and examine the cases of suspect detainees among the people.”
With these words he went away to some unknown place.
The King awoke and summoned two men in his retinue, one of whom, Tể Chấp 宰 執, said, “The one he spoke of was a totally honest man. He was Phạm Chiêm 范 占, grandson of the Officer, Vũ An Châu Mục 武 安 州 牧, and son of the Officer, Tham Chính Phạm Man 參 政 范 蔓, and younger brother of the Officer, Đồ Úy Phạm Dật 都 尉 范 溢. Phạm Chiêm helped the King of Ngô 吳 found his country, and was raised to the position of Đồng Giáp 銅甲 [Army General]. Phạm Man helped the Ruler of the Southern Jìn 晉, and was raised to the position of Tham Chính 參 政 [Chief of Staff], Phạm Dật 范 溢 helped Đinh Tiên Hoàng 丁 先 皇, and Phạm Cự Lượng helped King Lê Đại Hành 黎 大 行 achieve his goals, and was raised to the position of Thái Úy 太 尉 [Grand Commissioner]. These were all very distinguished positions.”
The King felt that all of this was true and elevated him [Phạm Chiêm] to the position of Hồng Thánh Đại Vương 洪 聖 大 王 [Supreme Sage-King]
The King then had another dream in which he saw a Spirit wearing Official Attire and Headdress. The Spirit came before him and prostrated himself, just as a living servant might do. The King thought this remarkable and had an account inscribed on a stone monument so that there might be a record of the Spirit’s appearance.
(Lĩnh Nam Chích Quái, Narrative 34, “Truyện Minh Ứng An Sở Thần Từ 明 應 安 所 神 祠 傳, The Story of Minh Ứng An Sở”)
This tells of a Spirit in Cổ Sở Village who appears in a dream to King Lý Thái Tổ, who establishes a Temple dedicated to him. Centuries later, in the Trần Dynasty, the Spirit helps the people in the region of the Temple to repel Mongol marauders.—Eric Henry.
On examining the writings of Đỗ Thiện 杜 善, we see there was a Princely man with the surname Lý 李 and the given name Phục Man 服 蠻. He was a native of Cổ Sở 古 所.
Lý Thái Tổ 李 太 祖 once went on a boating excursion to the pier in Cổ Sở Village, and on seeing the refined and lovely appearance of the mountains and rivers there, was overcome with admiration and poured some wine into the river, saying, “I have heard that the mountains here are splendid, and the rivers refined. If there be any outstanding men or notable Spirits here, then please accept my offering.”
Then he had a dream in the night in which he saw a tall and beautiful person with distinctive features who inclined his head and introduced himself, saying, “I am a person of this place with the surname Lý 李 and the given name Phục Man 服 變. I gave assistance to King Lý Nam Đế 李 南 帝, serving as his General-of-the-Left, became known for loyalty and glorious achievement and was given Đỗ Động 杜 洞, a tract of rivers and mountains among local dwellings. When I died, the Lord of Heaven praised my loyalty and rectitude, and confirmed me in the position I already held. For many years here I led Ghost Troops in order to quell rebellions. And now I have met Your Majesty and feel your solicitude for my position here.”
Then he sighed and intoned the following,
The realm is plunged in gloom,
And loyal servants hide their names.
The sun and moon ascend the sky,
All see their forms with clarity.
With this, he flew off and disappeared.
Thái Tổ was startled awake by this dream and spoke of it to others. His great Officer, Vương Nhậm Chi 王 任 之, spoke to him, saying, “This means that he wants you to establish a Temple here and restore the Statue that portrays him.”
The King sent his followers out to find the Statue, which they in fact obtained, and had workmen construct the Temple, carving the Spirit’s image so that it was just like the figure in the dream, and named it a Spirit Protector for the region.
Later, during the Nguyên Phong 元 封 Reign Period of the Trần, Mongol savages invaded and went marauding through the region. Their horses grew lame and could not advance. They came brandishing their weapons into the village. Relying on the mighty name of the Spirit, the people of the village came out to resist the attack and defeated the bandits, after which the Mongols no longer dared to think of renewing their attack.
In the early years of the Trần, in the first year of the Trùng Hưng 重 興 Reign Period, the Northern marauders invaded our land again seizing everything that came to hand in every place they entered, but when they came to the Sở Pagoda 祠 所, it was as if the place was protected—they dared not disturb a single hair.
When the bandits were at length pacified, the King bestowed a four-word honorific epithet on the Spirit: Diên An Minh Ứng 延 安 明 應 [Peace Maintaining Divinity], and he continues to this day to be powerful.
(Lĩnh Nam Chích Quái, Narrative 38, “Truyện Uy Linh Bạch Hạc Thân Từ 威 靈 白 鶴 神 祠 傳, Story of the Divine Powers of the White Crane Pagoda”)
This tells of a Spirit who gains a position as a Gate Guardian through a demonstration of martial skill and who later gives supernatural aid to Generals leading military campaigns. Item 3.08 in Việt Điện U Linh Tập is parallel to this one. — Eric Henry.
On consulting the Giao Châu Record (Giao Châu Ký 交 州 記), we can see that the original name of this Spirit is recorded in it as Thổ Lệnh Trưởng 土 令 長. Around the time of the Yǒng Huī 永 徽 Reign Period under Gāozōng 高 宗 of the Táng Dynasty, Lý Thường Minh 李 常 明 came here to be the Governor of Phong Châu 皋 州.
When Thường Min arrived to take up his appointment, he found that the place was very wide, extending a thousand miles, and surrounded by mountains and rivers, and so established his official quarters in Bạch Hạch 白 鶴 (Thousand Cranes) Village, and worshipped the Statue of Tripitaka there, so as to act in accord with the grandeur of his surroundings. He also had two low buildings erected in front and in the back of the place, as he wished to set up statues of Gate Guardians there, but he didn’t yet know which Spirits would be most powerful, so he burned incense and offered a prayer, saying, “Oh Spirits of this place, please reveal yourselves, so that I can have statues made.”
That night he had a dream in which he saw two uncommon-looking figures with pacific, refined expressions, followed by disciples who, making some stir, approached the low building before the courtyard.
“What are your names, gentlemen?” asked Thường Minh.
One man was called Thổ Lệnh 土 令, and the other Thạch Khanh 石 卿. They asked that their martial abilities be compared; the one who was better would assume the position at the entrance. In accordance with the proposal, Thạch Khanh leapt to the other side of the river, but saw that Thổ Lệnh was already standing there. Upon this, Thổ Lệnh was given the position at the entrance. His statue was of impressive majesty, and the people of the Prefecture were all in awe of it, served it with incense and flowers, and called it the Beneficent Spirit (Phúc Thần 福 神) of the Three Rivers (Tam Giang 三江).
During the Trần Dynasty, when the academician Nguyễn Cố Hố 阮 固 扈 accompanied the King on an expedition against the Land of Ăi Lao 哀 牢, he visited the Shrine and left the following poem,
Turtles, dragons, amulets and signs lie crosswise here;
For this campaign we beg the General’s assistance.
Weak and cowardly, we scholars are without support
And come beseeching you to keep us safe.
Then later, when the scholar Vương Thành Đức 王 成 德 accompanied the Army on a Westward military campaign, he was ordered by the King to compose the following in praise of the Spirit,
The twenty thousand corpses show your power;
Your might lays waste the ramparts of the South.
This Southern Land is paltry, nothing to revere,
The howling winds and crane-calls stun the tyrant’s troops.
