Hùng king

Hùng king (2879 BC – 258 BC; Chữ Hán: 雄王; Vietnamese: Hùng Vương (雄王) or vua Hùng (𤤰雄); Vương means king and vua means monarch, also commonly translated as emperor or king) is the title given to the ancient Vietnamese rulers of the Hồng Bàng period.^[1]

It is likely that the name Hùng Vương is a combination of the two Sino-Vietnamese words Hùng 雄 "masculine, virile, fierce, powerful, grand" and Vương 王, which means "king". The name Hùng Vương might have originally been a title bestowed on a chieftain. The Hùng Vương was allegedly the head chieftain of Văn Lang which at the time was composed of feudal communities of rice farmers.^[2]

According to the Hùng kings narrative, the eighteen Hùng kings belonged to the Hong Bang dynasty (2879–258 BCE) that ruled over the northern part of Vietnam and southern part of modern China in antiquity. Their progenitors were Lạc Long Quân and his consort Goddess Âu Cơ who produced a sac containing one hundred eggs from which one hundred sons emerged. Dragon Lord Lạc preferred to live by the sea, and Goddess Âu Cơ preferred the snow-capped mountains. The two separated with half of the sons following each parent. The most illustrious of the sons became the first Hùng king who ruled Văn Lang, the realm of all the descendants of Dragon and Goddess Âu Cơ who became the Vietnamese people, from his capital in modern Phú Thọ Province.^[3]

Las primeras referencias a los reyes Hung se encuentran en las primeras recopilaciones de Registros de Nanyue o Nanyuezhi (南越志) en la antología de 978 Registros extensos de la era Taiping . Decía:

La tierra de Jiaozhi era muy fértil. Después de que la gente se asentara allí, comenzaron a cultivarla. Sus suelos son negros, su clima sombrío y riguroso (慘雄; SV: thảm hùng ). Por eso, hasta entonces sus campos se llamaban campos Hùng (雄田; SV : Hùng điền ) y su gente era el pueblo Hùng (雄民, SV: Hùng dân ). Su líder era el rey Hùng (雄王; SV: Hùng vương), y sus principales consejeros eran los señores Hùng (雄侯; SV: Hùng hầu ), y las tierras [fueron] distribuidas entre los generales Hùng (雄將; SV: Hùng tướng). ^{[ 4 ]}

Sin embargo, los almanaques del siglo IV de los Territorios Exteriores de la provincia de Jiao (交州外域記) mencionaban campos de Lạc, gente de Lạc , generales de Lạc y señores de Lạc, gobernados por el rey de Lạc, en su lugar:

Antes de que Jiaozhi tuviera comandancias y prefecturas , el suelo y la tierra tenían campos de Lạc (雒田; SV: lạc điền ). Estos campos seguían el flujo y reflujo de las inundaciones. La gente cultivaba estos campos para obtener alimentos, por lo que se les llamaba gente de Lạc (雒民; SV: Lạc dân ). El rey de Lạc (雒王; SV: Lạc vương ) y los señores de Lạc (雒侯; SV: Lạc hầu ) se establecieron para gobernar todas esas comandancias y prefecturas. En las prefecturas, muchos fueron nombrados generales de Lạc (雒將; SV Lạc tướng ). Los generales de Lạc [llevaban] sellos de cobre y cintas azul verdosas . ^{[ 5 ]}

Por lo tanto, el erudito francés Henri Maspéro y el erudito vietnamita Nguyễn Văn Tố propusieron que 雄 (SV: Hùng ) era en realidad un error de escribano para 雒 (SV: Lạc ). ^{[ 6 ] [ 7 ]}

Las dieciocho generaciones (o dinastías) de los reyes Hùng fueron mencionadas en Đại Việt sử lược (大越史略 – Historia abreviada del Gran Viet) por un autor anónimo del siglo XIV:

In King Zhuang of Zhou's time, in Gia Ninh division (嘉寧部), there was a strange man, [who] could use mystical arts [to] overwhelm all the tribes; he styled [him]self Đối king (碓王, SV: Đối Vương); [His] capital was in Văn Lang, [his state's] appellation was Văn Lang state (文郎國). Their customs were substantively honest; strings and knots [were used] for their regulations. Passing down eighteen generations, all [were] styled Đối kings.^[8]

Chinese historian Luo Xianglin, apud Lai (2013), considered 碓王 (SV: Đối Vương; lit. "Pestle King") to be 雒王 (SV: Lạc Vương) erroneously transmitted.^[9]

Another early known reference is purportedly found in a story called "Tale of the Mountain Spirit and Water Spirit' in the 1329 Việt Điện U Linh Tập (Collection of legends and biographies of heroes and founding spirits) compiled by Lý Tế Xuyên, where the Hung King was a mere ruler.^[10] The next earliest appearance is in the fourteenth-fifteen century Lĩnh Nam chích quáí (Arrayed Tales of Selected Oddities from South of the Passes), a collection of myths and legends compiled by various authors.^[10]

Textual references in the early 20th century highlight that the Hùng kings were already a key part of the Vietnamese collective memory.

• The 1916 Trần Trọng Kim's Elementary Textbook for a Brief History of Annam, the first vernacular history of Vietnam in the Vietnamese alphabet, covered the period from the Hùng kings to colonial times. (Trần Trọng Kim was an official in the education service who later became prime minister of the 1945 Japanese-sponsored Bảo Đại government.) In the book, Trần Trọng Kim uses the expression that has become one of the most popular labels for the Việt connecting them to the Hùng kings – "race of the Dragon and the Fairy", and in his revised 1920 edition, "children of the Fairy, grandchildren of the Dragon" or "the descendants of the Fairy and the Dragon". Trần Trọng Kim's text became a standard textbook until 1954 in all parts of Vietnam.^[11]
• Phan Bội Châu, an early Vietnamese nationalist, wrote a poem in 1910 which glorifies the lineage of "children of the Dragon, grandchildren of the Fairy".^[11]
• Hồ Chí Minh's biography, published in South Vietnam in 1948, mentions Ho recalling the day of the Proclamation of Independence of Vietnam on September 2, 1945, and describing it as a "day to remember for twenty-five million people, the children of the Lạc and the grandchildren of Hồng".^[11]

Historians studying the Hùng kings have suggested that developments from the 13th to the 15th centuries explain why there was a desire by Đại Việt to incorporate the founding epic of the Hùng kings into its history.

As different groups of local elites in Jiaozhi in the 1000s and worked at the transition to an independent Đại Việt, the question of political legitimisation was an urgent one that needed tackling – especially given the lack of ancient Viet sources to base on, and after about a thousand years of Chinese rule. This explained why it attempted to reach back in time and create a mythic past for itself to serve its present political needs.^[12] Although part of the legitimisation process included eliminating colonial (Chinese) influences, ironically, it was this ease with Chinese characters and sources that caused them to utilise Chinese history and sources to validate their own.^[12]

Academics have argued that the historicization and utilisation of the Hùng kings epic can be explained by developments from the thirteenth century. Three devastating invasions – by the Mongols in the thirteenth century, the Cham in the fourteenth century, and the Ming in the fifteenth century, corresponded with the myth's emergence and absorption into historiography. By late 1330, with social problems growing in the countryside, the Trần ruler Minh Tông started to move away from Thiền (Zen) Buddhism which did not seem to be working in its integrative function,^[13] and looked to Confucianism and antiquity. He brought the Confucian teacher Chu Văn An into the capital, and the latter's emphasis on the classical beliefs of China and its antiquity set the intellectual tone of Thang-long. Antiquity was now seen as providing solutions for the difficult present. The disastrous invasion by the Cham under Chế Bồng Nga destroyed the Trần dynasty, and caused Vietnamese literati to seek desperately for a means to restore harmony. The Ming occupation of 1407–1427 dramatically deepened the influence of the literati through promoting schools and scholarship.^[14]

Los acontecimientos del siglo XIII se combinaron para preparar el terreno para la promoción estatal del mito fundacional del rey Hùng en el siglo XV. Hubo un cambio de una fase más indígena, anterior al sudeste asiático, a la "revolución neoconfuciana" de Lê Thánh Tông . ^{[ 14 ]} Esto, junto con el caos creado por las devastadoras invasiones y los problemas sociales internos, alentó una búsqueda de la "Antigüedad vietnamita" modelada a partir de la antigüedad clásica china, en la creación mítica de "Văn Lang" ^{[ 15 ]} a través del rey Hùng.

La canonización del mito fundacional de los reyes Hùng fue llevada a cabo por Ngô Sĩ Liên en su compilación de una nueva historia del reino bajo la orden del emperador Lê Thánh Tông (1460-1497), basándose en fuentes populares. Esta historia, el Đại Việt sử ký toàn thư (Libro completo de los registros históricos de Đại Việt), fue utilizada por el emperador como herramienta para promover el "sentimiento nacional" de Việt. ^{[ 10 ]} Por lo tanto, a Ngô Sĩ Liên se le encomendó la tarea de promover la ascendencia sobrenatural y milenaria de Đại Việt. ^{[ 16 ]} Esta fue la primera vez que un estado vietnamita rastreó sus orígenes hasta el primer reino de Văn Lang de los reyes Hùng, calculado por Ngô Sĩ Liên en el 2879 a. C. ^{[ 16 ]} Antes de esto, las historias dinásticas oficiales de los vietnamitas comenzaban con Triệu Đà, reconociendo a un general Qin como el fundador del Nam Việt . Esto se hizo basándose principalmente en da su (crónicas) y, en particular, en los Cuentos Resumidos. Los historiadores de la corte en las dinastías posteriores siguieron el ejemplo de Ngô Sĩ Liên al integrar a los reyes Hùng en la historiografía oficial vietnamita. ^{[ 16 ]}

Es probable que en el delta del río Rojo existiera una larga tradición oral de recreación de mitos y leyendas a nivel de aldea, incluso antes de que los mitos se plasmaran por escrito. Cada aldea celebraba festividades anuales en el templo comunal con recitaciones públicas y recreaciones ( diễn xướng ) durante las cuales los aldeanos recreaban un mito, un evento histórico o un personaje específico. Por lo tanto, el culto a los reyes Hùng pudo haber existido localmente antes del siglo XV, manifestándose en la construcción de templos y santuarios, y en la propagación oral de diferentes variantes de la epopeya de los reyes Hùng. ^{[ 17 ]}

Emperor Lê Thánh Tông authorised in 1470 the Hùng Vương ngọc phả thập bát thế truyền (Precious genealogy of the eighteen reigns of the Hùng Kings). The text was reproduced in the successive dynasties, and court-issued copies were worshipped in village temples. Spirit promulgation was promoted by imperial decrees and intensified as the dynasties passed. In the 16th and 17th century, court academicians compiled, recopied, and modified collections of myths and genealogies about supernatural beings and national heroes, including that of the Hùng kings. This were then accepted and perpetuated by villages. The Hùng kings were transformed into Thành hoàng (tutelary god) sanctified by imperial orders and by popular feeling stemming from long traditions of ancestor worship.^[17]

Over time, the worship of Hùng kings evolved; they acquired sons-in-laws who became Mountain Spirits, when migrating south with the territorial expansion, and transformed themselves into Whale Spirits when near the sea. Land was also provided to temples in Phú Thọ province, the site of the main Hung temple, to meet the expense of Hùng kings worship. As late as 1945, the Nguyễn court continued to delegate officials to oversee rituals in the Hùng kings temples of Phú Thọ. Nguyễn Thị Diệu argues that as the result of the meeting of the two currents, that of the state's mythographic construction and that of popular, village-based animistic worship, the Hùng kings came to be venerated as the ancestral founders of the Việt nation in temples throughout the Red River Delta and beyond.^[17]

The dissemination of the Hùng kings myth was also facilitated by the use of the lục bát (six-eight) verse form – tales recounted using this form, aided with the use of Quốc Âm (National Sound) instead of Literary Chinese, and the use of colourful verse close to the vernacular, allowed for the ease of memorisation and transmission of such myths.^[17]

The Hùng kings seem to have been well embedded in Vietnamese collective memory by the 1950s in the RVN. Olga Dror has written about how the perception of the Hùng kings as common ancestors of all Vietnamese was mobilised for various agendas despite admitting a lack of historical evidence about them.^[18]

Just like in the DRV and SRV, the RVN also commemorated the Hùng kings' in a national holiday. The Hùng kings Memorial Day was one of the twenty official holidays at the inception of the RVN but was dropped in January 1956 from the official list as Ngô Đình Diệm as prime minister decided that citizens would not have time off for the holiday. The Hùng kings was hence rejected at the official level. However, at the public level, commemorations were allowed. The Saigon News Review and the Vietnam News Agency reported on celebrations around the state with the participation of many officials.^[19]

With the assassination of Ngô Đình Diệm and changes in the RVN government, the Hùng kings Memorial Day was restored to the list of official holidays in February 1964, allocating a whole day off for government employees and students. The Hùng kings Memorial Day became one of the seven official holidays in the RVN with a full day of rest. In an April 1964 decree, the Hùng kings Memorial Day also became one of the four holidays requiring private businesses to give their employees paid time off. This elevated the status of the Hùng kings and highlighted their importance for official discourse.^[20]

Perhaps the most important indication of the Hùng kings Memorial Day's significance is that it was a contender for the honour of being designated as National Day. In 1967, the National Assembly considered whether the Hùng kings Memorial Day should also be made Independence Day. While the initiative failed, the idea was surfaced again in the Senate in 1971 and discussed in the cabinet in 1973.^[21]

The conversion of the Hùng kings to historical "truth" in the DRV emerged over time through extensive discussions by DRV official scholars and resolutions by the Party such as regarding the establishment of the date of the death anniversary of the Hùng kings and its celebration in festivals.^[22] The Institute of Archaeology was established in 1968 with the highest priority given to scientifically documenting the Hùng kings. The Institute launched excavations and organised conferences between 1968 and 1971 to discuss the findings and published their proceedings.^[23]

La historiadora Patricia Pelley postula que la selección de los reyes Hùng y la dinastía Hung durante el período Văn Lang formó parte de la búsqueda de Hanoi por crear un "culto a la antigüedad" para ilustrar la longevidad histórica y el prestigio de Vietnam que precedió a la ocupación china. La transformación de los reyes Hùng en un hecho histórico se basó en la fusión de diferentes tipos de evidencia, como restos arqueológicos, crónicas dinásticas, colecciones de leyendas y un poema atribuido a Hồ Chí Minh titulado "La historia de Vietnam desde el 2879 a. C. hasta 1945". ^{[ 24 ]}

El erudito de la República Democrática de Vietnam y primer presidente del Instituto de Historia, Trần Huy Liệu , resolvió la cuestión de los orígenes de la nación vietnamita en un artículo sobre los reyes Hùng. El artículo señalaba que el décimo día del tercer mes lunar, el gobierno central y los gobiernos locales celebraron una ceremonia oficial para conmemorar el aniversario de la muerte de nuestros ancestros reyes Hùng en el Templo de los Reyes Hùng. Comentó que los reyes Hùng fueron el origen de la nación, ya que construyeron el país, y que si no hubieran existido los reyes Hùng, no habría habido Đinh, Lê, Lý, Trần, Hồ ni Nguyễn, ni tampoco la República Democrática de Vietnam. ^{[ 25 ]} Trần Huy Liệu también escribió que el «espíritu patriótico y la tradición indomable de nuestra nación surgieron en los mil años de dominio feudal chino, y surgieron en los cien años bajo la dominación de los colonizadores franceses». Concluyó lamentando que «en este momento nuestro amado país ha sido dividido provisionalmente en dos regiones y nuestros compatriotas del sur gimen y se retuercen bajo el régimen fascista de la banda de Ngô Đình Diệm, lacayo de los imperialistas estadounidenses». ^{[ 26 ]}

La historiadora Cherry Haydon señala que este artículo es importante por varias razones. Primero, destaca el vínculo directo entre el período de los reyes Hùng y la formación de la nación vietnamita. Segundo, sitúa los orígenes de la resistencia vietnamita a la agresión extranjera en la fundación de la nación; tercero, afirma explícitamente la continuidad entre el período de los reyes Hùng y la actualidad. La datación de los orígenes de la nación en el reinado de los reyes Hùng se convertiría con el tiempo en la postura ortodoxa de los historiadores del Comité de Investigación, el Instituto de Historia y, posteriormente, el Instituto de Arqueología. ^{[ 27 ]}

Bronze Age relics have been used to support the existence of the kingdom of Van Lang and the Hùng kings. The official DRV national history, Lịch Sử Việt Nam, published in 1971, asserted the connection between the Bronze Age and the Dong Son culture and the period of the Hùng kings.^[27]

However, Haydon Cherry has argued that contrary to the assertions of Vietnamese scholars, such relics cannot provide such a support. He notes that the earliest Vietnamese text to describe this kingdom, the Đại Việt sử lược, dates from the thirteenth century, eighteen hundred years after the kingdom it is supposed to describe. The earliest Chinese text, which mentions not the Hung but the Lac kings, dates from the fourth century CE, eight hundred years after the period it discusses. Hence, such texts are not reliable transmissions of any written or oral tradition over eight or eighteen hundred years.^[28]

Analyses of the earliest sources on the Hùng kings have illustrated problems with these sources that have been used as historical evidence of the existence of the Hùng kings. In particular, historians have examined the Lĩnh Nam chích quái liệt truyện (Arrayed Tales of Selected Oddities from South of the Passes), compiled by Trần Thế Pháp under the late-fourteenth-century Trần dynasty, and amended in the fifteenth century under the Lê dynasty by Vũ Quỳnh and Kiều Phú. This source is of great importance in providing core information for Ngo Si Lien's Đại Việt sử ký toàn thư (Complete Book of the Historical Records of Đại Việt) created in 1479, which marked the official transformation of the Hùng kings into the founders of dynasties.^[29][17] The Đại Việt sử ký toàn thư was in turn the core text that DRV historians used as proof of the ancient origins of the Vietnamese people and the Vietnamese nation.^[30]

Basándose en un análisis del ensayo «Biografía del clan Hồng Bàng», perteneciente a la colección «Cuentos Recopilados», el historiador Liam Kelley plantea que los reyes Hùng no existieron. En cambio, argumenta que fueron inventados durante la Edad Media, cuando la élite sinizada del delta del río Rojo forjó una identidad propia en relación con el patrimonio cultural chino. Kelley expone los problemas de la «Biografía» de diversas maneras: por ejemplo, mostrando cómo se apropió de figuras y relatos de textos e historias chinas antiguas, y señalando problemas con términos como «Hùng», «Lạc» y «Việt». Para ello, examina fuentes históricas chinas antiguas para identificar términos e historias similares a los de la «Biografía», y busca términos y relatos mencionados en ella para corroborar la existencia de la información sobre los reyes Hùng. Al hacerlo, también muestra cómo esta práctica de recurrir a textos antiguos como material para crear una historia local se practicaba en ese momento en partes del imperio chino como Sichuan y Guangdong, situando así la "Biografía" dentro de las tendencias literarias más amplias de la época. ^{[ 29 ]}

Los reyes Hùng son considerados los fundadores de la civilización vietnamita y el gobierno los promueve como fuente de orgullo y solidaridad nacional a través de plataformas como la conmemoración estatal de un día festivo anual, el Festival del Templo de los Reyes Hùng , en su honor, y la promoción del Museo Nacional de los Reyes Hùng en la ciudad de Việt Trì. En el Museo de Historia de Vietnam en Ciudad Ho Chi Minh, las exposiciones están organizadas cronológicamente, comenzando con la primera sobre el "Ascenso de los reyes Hùng". ^{[ 31 ]}

Con las reformas de Đổi Mới de 1986, Vietnam experimentó un resurgimiento de festivales tradicionales, incluido el Festival del Templo de los Reyes Hùng. Las celebraciones de los Reyes Hùng se trasladaron del ámbito local al provincial y luego al estatal. Este resurgimiento se ha interpretado como un intento del gobierno por preservar la identidad vietnamita de su pueblo ante la creciente influencia extranjera. ^{[ 32 ]}

En 1999, el gobierno emitió una directiva sobre la celebración de los que consideraba los eventos más importantes del año 2000. Además del Festival de los Reyes Hùng, los otros eventos considerados importantes fueron: el septuagésimo aniversario del Partido Comunista de Vietnam, el 110.º aniversario del nacimiento de Hồ Chí Minh, el vigésimo quinto aniversario de la victoria en la campaña contra los estadounidenses para salvar el país, el quincuagésimo quinto aniversario de la Revolución de Agosto y el comienzo del siglo XXI. ^{[ 33 ]}

El Festival del Templo de los Reyes Hùng (en vietnamita: Giỗ Tổ Hùng Vương o lễ hội đền Hùng ) es un festival vietnamita que se celebra anualmente del octavo al undécimo día del tercer mes lunar en honor a los Reyes Hùng. El día principal del festival, que es día festivo en Vietnam desde 2007, es el décimo día. ^{[ 34 ] [ 35 ] [ 36 ]}

Cada año, importantes figuras del gobierno realizan peregrinaciones al templo de los reyes Hùng en la provincia de Phú Thọ para honrar al Quốc tộ (Fundador Nacional). ^{[ 37 ]}

En abril de 2016, el festival en el templo de los reyes Hùng en Phú Thọ atrajo a cerca de siete millones de personas. Nguyễn Phú Trọng, secretario general del Partido Comunista, también asistió. ^{[ 38 ]}

En 2018, la Asociación para el Enlace con los Vietnamitas en el Extranjero (ALOV), establecida por el Estado ^{[ 39 ]} , implementó un proyecto titulado Día Mundial de los Ancestros de Vietnam, que organizó diversas actividades culturales en todo el mundo para celebrar el Día Conmemorativo de los Reyes Hung. Este año es la primera vez que el Día Mundial de los Ancestros de Vietnam se celebra simultáneamente en muchos países europeos siguiendo un formato común. Desde 2015, uno de los tres objetivos principales del Proyecto del Día Mundial de los Ancestros de Vietnam ha sido preservar y difundir el rito de culto a los reyes Hung entre los vietnamitas en el extranjero. ^{[ 40 ]}

En 2012, el culto a los reyes Hùng en Phú Thọ fue reconocido por la UNESCO como Patrimonio Cultural Inmaterial de la Humanidad, y la página de la UNESCO señala que esta "tradición encarna la solidaridad espiritual y brinda una ocasión para reconocer los orígenes nacionales y las fuentes de la identidad cultural y moral vietnamita". ^{[ 41 ]}

• Dinastía Hồng Bàng
• Festival del Templo de los Reyes Colgados

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