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The festivals take place from the 22nd to the 27th day of the first lunar month every year, with the main ritual ceremonies concentrated on the 22nd and the 27th day of the first lunar month.
Lạng Sơn's Kỳ Cùng and Tả Phủ Temple Festivals run from the 22nd to the 27th of the first lunar month, when the Quan Lon Tuần Tranh palanquin returns.
Tả Phù and Hữu Bật in Tử Vi: placed by lunar birth month from Thìn and Tuất, sharing Mùi (month 4) or Sửu (month 10), as read in Vietnamese Tử Vi books.
Ta Fu is one of the Six Auspicious Stars in Zi Wei Dou Shu, standing for help from others. See its traits, palace meanings and star combinations.
Origins, rituals and cultural values of the Hung Kings Temple Festival in Phú Thọ, held on the 10th day of the third lunar month to honor the Hung Kings.
Red Dao weddings in Tả Phìn, Sa Pa, have the bride walk to the groom's house alone, with days of rituals and a horn and drum team.
The worship of Ông Tà, a land-protecting deity in Southern Vietnam, comes from the Khmer Neak Ta and reflects Viet-Khmer cultural exchange.
Phù Ức is a balancing principle in BaZi that uses supportive deities when the Day Master is weak and restraining deities when it is strong to achieve harmony.
The Minor Arcana is the 56 cards left after the 22 Major Arcana. Four suits, Wands, Cups, Swords and Pentacles, cover everyday events.
Quan Phù of the Thái Tuế ring and Quan Phủ of the Lộc Tồn ring: how each is placed and what four Vietnamese Tử Vi books say they mean.
The Tà Ôi live in western Quảng Trị and Thừa Thiên Huế, speak a Mon-Khmer language, and worship spirits with festivals tied to the swidden farming cycle.
The Phủ Dầy Festival in Nam Định, held in the third lunar month, honors Saint Mother Liễu Hạnh with Chau Van singing and Hau Dong mediumship.
Explore the meaning of Trung Phủ (cheekbones) in physiognomy: position, good and bad features, and its connection to power and personality.
Sene Dolta (Sen Đôn Ta, Pchum Ben) in 2026 runs three days, 10 to 12 October. Temple and home rituals and meaning of the Southern Khmer ancestor festival.
Year-end tạ đất rites are usually held outdoors in the yard, indoors only in cramped homes; offerings vary by region, with no fixed number of chè bowls.
Explore Thiên Phủ in Purple Star Astrology: its treasury-of-heaven origin, steady nature, dignity meanings, and readings for Life, Wealth, and Career palaces.
Tet customs of the Dao Quần Chẹt people in Phú Thọ include making chung and day cakes, ancestor worship, and community rituals that mark the new year.
Bệnh Phù governs illness and gossip in Tử Vi, but its palace and companion stars set the severity. This covers placement, meaning, and reading.
Tử Vi and Thiên Phủ share a palace only at Dần and Thân. How the stars are placed and what four Vietnamese Tử Vi books say about this pairing.
The Phù Lá people include the Phù Lá Lão, Phù Lá Đen and Phù Lá Hán groups, living in Hà Giang, Lào Cai, Yên Bái and Lai Châu.
The Mother Âu Cơ Temple Festival in Phú Thọ runs on the 6th and 7th of the first lunar month, when female officiants lead rituals.
Phú Đăng Hỏa is the Na Yin for Giáp Thìn and Ất Tỵ years, a lamp flame in the dark night. Its five elements meaning shapes a quiet, resilient inner spirit.
The Mother Goddess Worship of Tam Phu venerates the Holy Mothers and deities of the universe, guiding people toward a practical life.
Trực Phù is the twelfth star of the Thái Tuế cycle in Vietnamese Tử Vi, one palace behind the birth-year branch. Placement and what four books say.
The Tử Phủ Vũ Tướng set in Vietnamese Tử Vi: its four stars, how they are placed, when the pattern forms and how three manuals read it.
Thai Phụ and Phong Cáo in Vietnamese Tử Vi: placement by birth hour or from Văn Khúc gives one result, with meanings as each book records them.
Tet Doi is a festival of the Muong people in Thu Cúc commune, Phú Thọ, to invite the 'rice maidens' back to the village.
Cư trần lạc đạo phú by Trần Nhân Tông: ten sections in Nôm and a closing verse in Hán, on living in the world while delighting in the Way.
Quan Phù in Tử Vi: the fifth star of the Thái Tuế cycle, four palaces clockwise from the birth-year branch, and how Vietnamese books read it.
Explore the location, features, and physiognomic significance of the Upper Palace (temporal region) in the Six Palaces system of Eastern physiognomy.
The Lower Mansion covers the jawbone and chin in the Six Mansions system, reflecting later years, endurance and stability in traditional physiognomy.
Chợ Viềng opens on the night of the 7th into the 8th of the first lunar month (12 Feb 2027). How Chợ Viềng Chùa and Chợ Viềng Phủ differ, and what is sold.
Saint Giong, or Phù Đổng Thiên Vương, is one of the Four Immortals in Vietnamese folk belief, and the Giong Festival was recognized by UNESCO in 2010.
Tử Phù in Tử Vi: the sixth star of the Thái Tuế circle, five palaces clockwise from the birth-year branch, and what Vietnamese books say of it.
Hexagram 61 Phong Trạch Trung Phu concerns inner sincerity. It covers the Judgment, Image, six line texts, the Sequence, and practical lessons.
The Gầu Tào Festival of the Hmong in Lào Cai gives thanks once prayers for children are fulfilled, with the Neu pole ritual and khen dancing.
Pặt Oong is the Pu Péo people's key agricultural ritual, held at the new year to ward off evil spirits and pray for a bountiful harvest.
The Cha Chaih (An Than) ritual of the Giẻ Triêng people sends 7 young men into the forest for chaih charcoal, with vows to spirits and tool forging.
Dinh Cậu Phú Quốc Festival falls on the 15th and 16th of the 10th lunar month, with Nghinh Cậu, Yết Cậu and Chinh Te rituals honouring Chúa Ngọc Nương Nương.
Khụ Sự Chà, the Hà Nhì New Rice Festival in Mường Nhé, Điện Biên, thanks ancestors with floating cakes, pig liver divination and glutinous rice pounding.
Hiền Quan Phet Festival in Phú Thọ runs on the 12th and 13th of the first lunar month with palanquin procession, worship, troop march, and phet grabbing.
155 types of Vietnamese offering rites in 15 groups, from ancestor and death-anniversary rites, Tết and the festivals of the year to funerals, communal houses and temples, and the rites of ethnic communities; each with alternative names, timing, recipients, a short description, classification axes (cycle, social setting, beings worshipped, tradition, ethnic group, cultural region), a structured date and sourced passages on its customs. It is the key table for Nhật Nguyệt's datasets on offering prayers and rite customs.
