In the Five Phases theory, Metal, Wood, Water, Fire, and Earth elements are always interrelated and incompatible in an interconnected way. The incompatibility always triggers the interrelation and vice versa. That is how the cosmos exists and develops⁽¹⁾. By adopting and adjusting the Five Elements theory, the ancient Vietnamese deified the natural elements such as Earth, Water, Fire, Wood, and Metal. Accordingly, the Five Deities were worshiped based on their simple and practical perception. For example, in some places with a high risk of fire, the Fire God is deified in shrines. In coastal and riverine localities, the Water God is worshiped. Similarly, the Wood God (Ba Chua Thuong Ngan) is greatly respected in mountainous areas. People living in agricultural land worship the Earth God.

These five elements were first deified into goddesses from the primitive outlook of some ethnic groups. Due to wet rice cultivation, they relied on natural factors. Thus, they claimed that the diversity and growth of the cosmos were attributed to yin, the feminine element of nature. The Five Deities are believed that they have supernatural powers of Earth, Fire, Metal, Water, and Wood. They bless all living creatures in the agricultural society, which is suitable in the reclaiming phase⁽²⁾.

A shrine of the Five Deities and a spirit tablet was written in Chinese

Thus, folks are so grateful for their support that they worship the Five Deities⁽³⁾. To legalize the worship of the Five Deities, the Nguyen Dynasty jointly ordained them as Duc Thanh Nuong, Tru Phong Duc Bao Trung Hung Thuong Dang Than in 1911. They are correspondingly called: Tho Duc Thanh Phi Tang Hoang Dai Hau Trung Dang Than, Hoa Duc Thanh Phi Ton Than Gia Tang On Hau Quang Trung Dang Than, Kim Duc Thanh Phi Tang Chieu Hien Hau Ung Trung Dang Than, Thuy Duc Thanh Phi Ton Than Gia Tang On Hau Quang Trung and Moc Duc Thanh Phi Tang Thanh Tu Khoi Truc Trung Dang Than⁽⁴⁾. Generally speaking, the worship of the Five Deities is because they are in close relation to agriculture, cottage industry, industry, fishery, and forestry.

Shrines of the Five Deities are usually small and simply built from bamboo and leaves, but some are constructed from reinforced concrete. There is a spirit tablet of “Ngu Hanh” or “Ngu Hanh Nuong Nuong” written either in Chinese or in Vietnamese, a vase of flowers, an incense burner, and a set of five water cups in the shrine. In some places, the tablet is replaced with statues made of plaster or cement. Each of the Deities is fully painted with a distinct color. Metal Deity wears a white cape and Wood Deity wears a green one. Fire Deity, Water Deity, and Earth Deity are in red, black (or purple) and yellow respectively.

Shrine of the Five Deities and their statues

Customarily, the festival the Five Deities takes place on the 19^th of lunar March annually. However, it is held on March 23^rd in some localities. At the beginning of the festival, folks often perform the ritual of cleaning, repainting, and changing their clothes. Traditionally, “Mua Bong Roi” troupe gives performances of folk music and dances in the festival. However, it is possible for individuals to worship the Five Deities. Worshipers will get shrine-keepers to present offerings without awaiting the official festival.

Looking back, villagers had a great time on festive days. Along with the festival preparation, folks were excited to watch some entertaining performances such as “Mua Bong Roi”, folk music, and the circus⁽⁵⁾.

In conclusion, worship of the Five Deities in Southern Vietnam is the custom based on the acquisition of the Five Phases theory. Worshiping Five Deities is expected to bless people for peace, prosperity, and happiness.

Article and photo: Huynh Ha

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⁽¹⁾ Nguyen Hanh. (2019). Van Hoa Tin Nguong Vietnam pp.137-139. Youth Publishing House.

⁽²⁾ Nguyen Huu Hieu. (2015). Tuc Tho Than Qua Am Mieu Nam Bo pp.175-176. Vietnam National University Press, Hanoi.

⁽³⁾ Tran Van Nam (Ed). (2017), Dinh Than Tan An Xua va Nay pp.23-24.

⁽⁴⁾ Nguyen Hanh. quoted above, pp.102.

⁽⁵⁾ Nguyen Huu Hieu. quoted above, pp.177.