Who Is the Tiền Chủ, and Why Do Many Houses Have a Shrine at the Cây Hương in the Yard?
Custom books explain the Tiền Chủ as the first owner's spirit, why many homes keep a cây hương altar in the yard, and how offerings are made.
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Because no one knows the Tiền Chủ's name. Toan Ánh (2001) and Bùi Xuân Mỹ (2001) both record that when making offerings, it is enough to pray to the bản gia Tiền Chủ; no memorial tablet with a name is needed.
From the article “Who Is the Tiền Chủ, and Why Do Many Houses Have a Shrine at the Cây Hương in the Yard?”
Custom books explain the Tiền Chủ as the first owner's spirit, why many homes keep a cây hương altar in the yard, and how offerings are made.
Northern and Southern Vietnamese family altars differ in structure, arrangement, generations honored and five-fruit tray choices.
Ông Địa and Thần Tài are the household deities most often worshipped together in Vietnam. Their origins, meaning, and altar placement.
The legend of Chu Dong Tu and Tien Dung, a poor man and a princess whose love story ends in deification among Vietnam's Four Immortals.
Dreaming of gold, silver or money in Chu Công giải mộng: the original lines of its gold and silver section, picking up money, sharing wealth, seasons.
The Day Master (Nhật Chủ) is the Heavenly Stem of the Day Pillar in a Four Pillars chart and the central reference point for reading it.
Held each year at Hoa Lu Ancient Capital, Ninh Binh, this festival honors King Dinh Bo Linh, founder of Dai Co Viet state.
Chu Công giải mộng is an anonymous folk dream-interpretation book, not the Duke of Zhou's work. This piece covers its origins, structure, and how to read it.
Chữ Nôm is the writing system Vietnamese people built from Chinese character material to record their own language, still seen on hoành phi and câu đối.
The Tien Cong Festival on Ha Nam Island, Quang Ninh runs to the 7th day of the first lunar month, with rites of carrying the elderly.
Thần chủ, a jujube wood tablet with name, title and dates, sits on the altar; custom keeps four generations, then the cao tổ tablet is buried at the fifth.
Tướng quân tiễn, Diêm vương quan, Dạ đề quan: what Tam mệnh thông hội records, how Tử Vi books compute these hours by season, where books differ.
The Chu Ru are one of Vietnam's 54 ethnic groups, living in Lam Dong and Ninh Thuan and speaking a Malayo-Polynesian language.
A Western Mekong Delta đám giỗ spans tiên thường, chánh giỗ and hậu thường. Hosting guests and giving take-home portions show a compassionate way of life.
The custom of offering a day early is called lễ tiên thường, with the main chính kỵ the next day. Its origin, distinctions and meaning.
Chu Công giải mộng has no line for dreaming you are pregnant; it reads birth omens from other images: the sun in the bosom, a newborn, lost clothes.
The Buddha altar usually sits higher than the ancestor altar, but the exact layout depends on each home's space and regional or family tradition.
Chu Van An (1292-1370), the most exemplary teacher in Vietnamese history, and the temple on Phoenix Mountain in Hai Duong that honours him.
The post-Tet ancestor farewell rite varies by region: hóa vàng in the North, tiễn ông bà in the Center, cúng tất in the South.
Water puppetry is a folk stage art of Vietnam's wet-rice civilisation, performed on water with a hidden chamber and pavilion.
Chu Tước, one of the six lục thú of Lục Hào: placed by the day stem, linked with speech, letters and disputes in Tăng san bốc dịch.
Dreaming of the dead, of deceased relatives: which lines Chu Công giải mộng records, which are good omens, which are bad, read from the original book.
Ha Do arranges birth and completion numbers by direction and element, while Lac Thu is a 3x3 square where every row, column and diagonal sums to 15.
What does dreaming of a snake mean in Chu Công giải mộng? We read the source lines and separate the book's words from folk belief and modern readings.
Tử Vi and Tham Lang in the same palace at Mão or Dậu form đào hoa phạm chủ. This analysis covers its origin, mechanism, and classical interpretations.
A detailed guide to arranging the family altar by feng shui and custom, covering placement, offerings, and steps for Tet and regular days.
Li xi is the Vietnamese New Year custom of giving lucky money in red envelopes. This article explains the origin of the term and its true meaning.
Wild sunflowers bloom on Chu Dang Ya volcano in Gia Lai from mid-October to November, tied to a festival week and the culture of the local Jrai people.
Chu Công giải mộng classes dreaming of losing teeth as an ill omen, yet Việt Nam phong tục notes a variant: losing teeth without blood means wealth.
Chu Hy's method for judging change in the Dịch học khải mông sets out which text to read when a hexagram has one to six moving lines.
Hoành phi is a horizontal plaque above the family altar, câu đối parallel sentences on side columns or walls, honoring ancestors and praising their merits.
The Four Symbols guard the huye: Thanh Long left, Bach Ho right, Huyen Vu behind, Chu Tuoc in front. This piece covers their shapes and the minh duong layers.
Minh 明 is written with Sun and Moon and means brightness. What the Shuowen Jiezi records about it, and how the I Ching links sun, moon and light.
Thanh Long governs joy, Chu Tuoc speech and documents, Cau Tran land and stagnation. The six beasts only color a line already assessed for prosperity.
Counts in Thái Ất: the host count and guest count, long and short counts, and what Thái Ất kim kính thức kinh calls harmonious and not.
Auspicious and inauspicious days classify a whole day by the twelve deities, while auspicious hours classify each two-hour block by that same set.
Ancestor worship is a long-standing Vietnamese custom, a moral standard, and a key part of spiritual life, with altars, death anniversaries, and Tet rituals.
Mo Muong funeral verses guide the soul back to the ancestors in Muong Troi, with the Mo master as a bridge and ethical values for descendants.
The Thánh sư altar honours a craft's patron. Learn the three names, altar placement, ritual objects, and offering days per custom books.
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406 rows of offering procedures: each row is how one rite is performed in one region within one tradition, with timing, place of offering, officiant, offerings with catalogue codes, order of steps, things to avoid and practical notes, plus the addresses of the source pages or the titles of source books. Where sources disagree is recorded in the ghi_chu column.
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