TL;DR: Dinh Thầy Thím Festival, also called lễ Tế Thu or lễ giỗ Thầy Thím, takes place from the 14th to the 16th of the Ninth Lunar Month each year at Dinh Thầy Thím in the Bàu Cái dầu forest, Tam Tân village, now xã Tân Hải, Lâm Đồng province (before 7/2025 it was xã Tân Tiến, La Gi town, Bình Thuận province). The three days include Nghinh Thần, which carries Thầy Thím from the tomb area to the dinh, the offering of seven-tier cộ bánh from seven chi hội, the noon offering, Thỉnh sanh with a live all-white boar, and the Tiền hiền and main spirit sacrifices. Thầy Thím are legendary figures of local residents, told as a virtuous and compassionate husband-and-wife pair of Taoist masters who helped the poor; their real names are unknown, so people respectfully call them Thầy and Thím. The festival is a national intangible cultural heritage under Decision 62/QĐ-BVHTTDL dated 12/01/2022, and Dinh Thầy Thím has been a national historical and cultural relic since 27/9/1997.
What is Dinh Thầy Thím Festival and when does it take place?
Dinh Thầy Thím Festival is a traditional festival of the residents of Tam Tân village, tied to the worship of a husband-and-wife pair of Taoist masters whom folk tradition respectfully calls Thầy and Thím. The main festival, also called lễ Tế Thu or lễ giỗ Thầy Thím, takes place from the 14th to the 16th of the Ninth Lunar Month each year[1]. Besides this celebration, Dinh Thầy Thím also holds another ceremony, the lễ Tảo mộ, on the 5th of the First Lunar Month[1].
Dinh Thầy Thím sits in the middle of the Bàu Cái dầu forest, in Tam Tân hamlet[1]. According to a 2025 source, its current administrative address is xã Tân Hải, Lâm Đồng province; before 1/7/2025, this place belonged to xã Tân Tiến, La Gi town, Bình Thuận province[1][2]. The relic complex has two areas: the dinh worship area in Bàu Cái forest and the Thầy Thím tomb area in Bàu Thông forest, about 3 km west of the dinh. The tomb area includes Thầy's tomb, Thím's tomb, the double tomb of the white tigers, and the Điện thờ Thầy Thím[1].
Dinh Thầy Thím was recognized by the Ministry of Culture and Information (now the Ministry of Culture, Sports and Tourism) as a national historical and cultural relic on 27/9/1997[2]. On 12/01/2022, the Minister of Culture, Sports and Tourism signed Decision No. 62/QĐ-BVHTTDL adding the traditional Dinh Thầy Thím Festival of Bình Thuận province to the national intangible cultural heritage list[2][3].
Who are Thầy Thím according to local accounts?
Thầy Thím are legendary figures of local residents, not historical figures with evidence identifying them. According to handed-down accounts, Thầy Thím were a husband-and-wife pair of Taoist masters, virtuous and compassionate, with many deeds helping poor people in daily life[1]. Because their real names are unknown, after they passed away local people respectfully called them Thầy and Thím[1][3].
The accounts record that Thầy Thím performed many noble deeds: helping people build boats, giving medicine to cure illness, helping fishermen in rough seas and strong winds, and even taming wild animals[2]. The Thầy Thím story is called by the locality and press sources a folk legend passed down through many generations, with positive content and educational value, honoring humanity, ethics, and noble character[2].
In the worship system at the dinh, the two legendary figures are recorded with honorific titles: Thầy is "Chí Đức Tiên Sinh" and Thím is "Chí Đức nương nương Tôn Thần"[2]. These titles represent the compassion, integrity, and salvation of people that have deeply entered the hearts of local residents[2].
Based on the legend and ancient Hán Nôm characters carved on the xà cò beam in the Chính điện, reading "Kỷ Mão niên thập nhị nguyệt nhị thập ngũ nhật cấu tạo," the dinh's renovation date can be identified as 25/12/1879, the 32nd year of Tự Đức[1]. The dinh was initially built simply with thatch and leaves, then local people contributed labor to renovate it spaciously and grandly[1].
The sequence of the three festival days, the 14th, 15th, and 16th of the Ninth Lunar Month
All rituals in Dinh Thầy Thím Festival are performed by the dinh's Ban Tế tự[1]. By tradition, the Ban Tế tự members are chosen by the villagers, people of prestige, ethics, harmonious and exemplary families, without mourning, and knowledgeable about the customs and rituals related to the community's traditional folk beliefs[1]. Before the festival, the Ban Quản lý di tích meets to agree on plans, programs, and mobilize contributions from organizations and individuals to serve the festival and elect the Ban Tế tự[1].
| Lunar date | Ritual | Main content |
|---|---|---|
| Morning of the 14th of the Ninth Month | Nghinh Thần, Nhập điện an vị | The ritual procession in traditional ceremonial dress sets out from the dinh to the Thầy Thím tomb to perform the Nghinh Thần ritual, carrying Thầy Thím back to the dinh to be seated and receive offerings[1] |
| Morning of the 15th of the Ninth Month | Offering cộ bánh to Thầy Thím | Seven cộ bánh from seven chi hội of Hội Tam Quý are placed solemnly in the central bay of the Võ ca house in front of the Chính điện, then distributed to people and visitors as Thầy Thím's lộc[1] |
| After the cộ bánh offering, the 15th | Cúng Ngọ | Offering with vegetarian items at the Tiền Hiền altar and the Chính điện[1] |
| Morning of the 16th of the Ninth Month | Thỉnh sanh | The ritual takes place at the Võ ca house; the main offering is a live all-white male boar for the spirit sacrifice[1] |
| The 16th of the Ninth Month | Tế Tiền hiền, main spirit sacrifice, cúng binh gia | Offerings are made to the Tiền hiền, Hậu hiền, and ancestors; main spirit sacrifice; cúng binh gia[1][2] |
How do the Nghinh Thần and Nhập điện an vị rituals take place?
On the morning of the 14th, the Ban Tế tự organizes a ritual procession in traditional ceremonial dress from the dinh to the Thầy Thím tomb to perform the Nghinh Thần ritual, that is, carrying Thầy Thím back to the dinh to be seated and receive offerings[1]. The procession includes a flower car, ceremonial flags, festival flags, bát bửu, a palanquin for the sắc phong, a palanquin for the relic ranking certificate, a six-dragon-head ceremonial palanquin, tàn, lọng, drums, gongs, ceremonial music, the Ban Tế tự, lion-dragon dance, and residents and visitors joining the procession[1]. On the ceremonial palanquin are arranged a welcoming throne, flower vases, fruit, candlesticks, and an incense bowl[1].
When reaching the Thầy Thím tomb, the procession invites the sắc phong, the relic ranking certificate, and the ceremonial palanquin into the courtyard of the Điện thờ. Then the Ban Tế tự invites the incense bowl into the điện to perform the khấn báo ritual, inviting Thầy Thím back to the dinh to receive offerings[1]. After completing the Nghinh Thần ritual at the main Điện thờ, the Ban Tế tự places the incense bowl on the six-dragon-head ceremonial palanquin to carry Thầy Thím back to the dinh to be seated and receive offerings. Along the procession route, gongs, drums, ceremonial music, and the lion-dragon team continuously blend and perform, creating a solemn and bustling atmosphere[1].
According to another source, the lễ Thỉnh sắc is replaced by the lễ Nghinh thần with the ritual of inviting Thầy Thím's spirit from the tomb about 7 km by a roundabout route from the dinh, and before entering the điện thờ at the dinh, the flower palanquin and incense procession passes through Tam Tân village, where Thầy Thím once lived and did good deeds helping the poor[2]. Here the sources differ on the procession distance: the first source records the tomb area about 3 km west of the dinh[1], while the second records a roundabout route of about 7 km[2].
When Thầy Thím are carried back to the dinh, the Ban Tế tự performs the Nhập điện an vị ritual. The Ban Tế tự invites the sắc phong, the relic ranking certificate, and the incense bowl into the Chính điện; the Chánh bái respectfully holds the incense bowl with both hands, bows three times before the Thần altar, and places the incense bowl on Thầy Thím's altar[1]. On Thầy Thím's altar are already arranged flowers, fruit, betel and areca, tea and water, incense and lamps, and chè xôi[1]. The Nhập điện an vị ritual is quick and concise with three rounds of gongs, three rounds of ancient bells, three rounds of drums, and ceremonial music blending joyfully; then the Chánh bái holds three incense sticks, bows before the Thần altar inviting Thầy Thím to be seated and receive offerings[1].
What is special about the seven-tier cộ bánh and the Thỉnh sanh ritual?
Before the festival, to show local people's gratitude and respect for Thầy Thím, the organizers launch a cộ bánh making contest to offer to Thầy Thím[1]. Dinh Thầy Thím is managed by the local Hội Tam Quý, which has seven subordinate chi hội; at festival time each chi hội must make one cộ bánh to offer to Thầy Thím[1]. The cộ bánh are seven-tiered tower-shaped, 1.7 m to 1.8 m tall, decorated with lights and flowers solemnly, showing the creativity and skill of the artisans[1].
The morning of the 15th is the Dâng cộ bánh ritual to Thầy Thím. The seven cộ bánh from seven chi hội are placed solemnly in the central bay of the Võ ca house in front of the Chính điện. After three opening bell rounds, the Chánh bái holds three incense sticks and announces, asking permission to offer the cộ bánh to Thầy Thím. Then the cộ bánh are distributed to people and visitors as Thầy Thím's lộc[1]. Next is the Cúng Ngọ ritual with vegetarian offerings at the Tiền Hiền altar and the Chính điện[1].
The morning of the 16th is the Thỉnh sanh ritual at the Chính điện. However, because the Chính điện space is narrow, the Ban Tế tự performs this ritual at the Võ ca house, connected to the Chính điện at the front[1]. The main offering in this ritual is a live all-white male boar for the spirit sacrifice[1]. The offering boar is placed on a wooden stand right before the main altar of the Võ ca house[1].
Offering a live all-white boar in the Thỉnh sanh ritual is seen as the community's thanks to the spirits, praying for the spirits to protect and grant the people good fortune[1]. In front of the main door of the Võ ca house, an offering table is set for the Chánh tế to perform the ritual. The Ban Tế tự first performs the incense offering at the Tiền hiền altar to ask the ancestors for permission for the villagers to perform the Thỉnh sanh ritual; then they move to the Võ ca house and Chính điện, and the Thỉnh sanh ritual takes place at the command of the Xướng lễ[1]. After the sacrifice, the bổn hội, bổn vạn, bổn xã, officials, hương chức, residents, and visitors witnessing the ritual come to offer incense, pray, and bow before the altars[1].
At the same time, the Ban Tế tự has the boar brought into the yard in front of the Chính điện. The Chánh bái approaches the boar lying still on the stand, holds three incense sticks asking Thầy Thím's permission for the villagers to kill the boar for the spirit sacrifice, and takes the knife on the offering table before the Võ ca house to make a symbolic throat-cutting gesture[1]. Then the boar is taken to the back to be butchered. The Ban Tế tự takes a cup of blood mixed with wine and a tuft of boar hair put in to perform the Ế mao huyết ritual, offering to Thầy Thím, asking Thầy Thím to witness and drive away unclean, evil, and unlucky things from the village[1]. After being cleaned, the boar is left whole, placed face down on a table, head toward the main altar in the Võ ca house to be offered to Thầy Thím[1].
Offerings and the custom of choosing an all-white boar
The offerings to Thầy Thím, ancestors, and forebears in the festival include products tied to local agricultural production, among which there must be an all-white boar to offer to the spirits[1]. Before 1975, this boar had to be ordered from a family with a harmonious life, prestige with the villagers, no mourning, raising it carefully from a young age[1]. However, after 1975 to now, this custom no longer exists; about one to two months before the festival, the Ban Quản lý dinh Thầy Thím contacts, searches for, and selects an all-white boar meeting the prescribed standards to offer to the spirits[1].
According to another source, at dawn on the 16th of the Ninth Lunar Month, the lễ Thỉnh sanh begins, and this source adds that the ceremony is also understood as lễ Tĩnh sanh, because "tĩnh" means pure, clean, with the offering being a live boar, usually one with pure white fur[2]. The next day, the offerings are savory dishes until the end of the afternoon of the 16th of the Ninth Month, with the lễ sanh ritual "Tạ thần cúc cung bái," which is also the lễ Tiền hiền hậu hiền to remember those who contributed to the village, meaning "Tiền hiền khai khẩn, hậu hiền khai cơ"[2].
The hội portion and folk cultural activities
Besides traditional rituals such as lễ Nghinh Thần, rước sắc phong, lễ Nhập điện an vị, thỉnh thực, giỗ Tiền Hiền, and cúng binh gia, Dinh Thầy Thím Festival also organizes folk games with a strong coastal character such as khiêng thúng ra khơi, hội thi gánh cá, đan lưới, kéo co, đánh cờ người[2]. Besides the lễ portion, residents and visitors also join recreational activities such as the cake-making contest, human chess competition, khiêng thúng ra khơi contest, gánh cá contest, net weaving, and variety shows[3].
The opening night is described as full of folk cultural colors, becoming the most spectacular hội portion in the festival chain. The solemn ritual begins with the incense offering to thank the Thành hoàng, tiền hiền hậu hiền, aiming to educate love for the homeland, to live morally, to show gratitude to predecessors, and to create a cultural highlight attracting visitors[2]. The program includes staged performances of the Thầy Thím story, a model introducing Thầy Thím's life and merits, a free traditional medicine examination and medicine distribution booth, an introduction to Thầy's skills in building sea-going boats, and place names tied to the legend such as Bàu Cát, tượng Bạch Hổ, Hắc Hổ, nhà ông Hai Hộ[2].
The lễ Nhập điện an vị not only takes place with solemn rituals but also includes folk art performances such as chèo bả trạo, tuồng cổ, hò vè[2]. According to the Department of Culture, Sports and Tourism of Bình Thuận province, Dinh Thầy Thím Festival has become an attractive destination for visitors; not only during the festival but at any time of the year, thousands of visitors come on pilgrimage combined with tourism[2].
On visitor numbers, two sources give the same figure of about 600,000 visitors per year[2][3]. This is an estimate by the Department of Culture, Sports and Tourism of Bình Thuận province recorded in 2022 news reports, not official statistical data from a yearbook.
Why is the festival tied to the sea and the Tam Tân land?
Dinh Thầy Thím Festival was born, maintained, and exists tied to the history of the formation of customs related to the worship of Thầy Thím by the local community for over 130 years[2]. Also from the reverence for Thầy Thím's sacred power to show gratitude to the predecessors who worked to open this land, local people joined hands to build a shrine at the place where Thầy Thím passed away in the Bàu Cái dầu forest and chose the 15th of the Ninth Lunar Month each year as the lễ Tế Thu day to honor the Thành hoàng[2].
The custom of worship here is a folk belief, a traditional spiritual activity; though there are changes in form to suit the development of society, it still preserves the sacred atmosphere and humanistic meaning[2]. The ritual portion contains the basic contents of the village đình worship ceremony[2].
From a small village festival, the festival has become a large regional festival; from a membership mainly of villagers to members inside and outside the province; from Dinh Thầy Thím seriously degraded after the war to a carefully preserved relic is a whole process[2]. That process has gone through many ups and downs and historical events, yet it shows a long-term direction for the relic's development[2].
