ĐỀ CƯƠNG TIẾNG ANH DI TÍCH

1. give brief introduction to community halls in Vietnam

The Đình, community hall of villages. Each village usually has a Đình. The Đình reflects the cultural, material And spiritual life of the community as well as the stratified structure in villages. It is worth nothing that, at the present time. Although it no longer fully carries the functions that is did in the past, the Đình is still a center of cultural activity for the village community.

Today, the oldest datable Đình all belong to the Mac era in the 16th century

The position of the Đình is in accordance with the terrain where is built, and the site for building the Đình is chosen from a geomantic point of view in traditional belief.

Deities worshipped in Đình are called Thành Hoàng. The term Thành Hoàng was originally used for deities in China, but Thành Hoàng worshipped in Vietnam village Đình are not at all similar to the Thành Hoàng in china. The sources of village deities are rather complicated. Some deities are human deities some are heavenly deities or nature deities.

2. what do you know about the architecture of the Đình in Vietnam

After choosing suitable terrain, people began to build the Đình. Đình styles are truly multiform. Viewing the arrangement of basic architectural patterns, today we have many models of Đình, such as the Chinese characters Nhất, Tam, Đinh, Công, and there is even a Đình model of a character Khẩu

Following the length of the country from north to south, Đình architecture clearly manifests characteristic features of regions and locatives; these local characteristics also bear the influence of local characteristics of other religious architecture, such as shrines and Buddhist temple, as well as civil architecture

Đình architectural styles have also changed through time. Viewing the architectural patterns of existing Đình in the region of the Red River, of northern Vietnam generally, we see from individual components that Đình styles often reflect different historical periods.

3. Speak about the sculpture of the Đình in Vietnam.

Village Đinh, especially village Đình in the northern region, are an extremely rich treasure trove of the Vietnamese sculpture through history. Village Đình sculpture is not only documentary source for researching Vietnamese art history but is also a documentary source for researching the daily life as well as the mind and spirit of Vietnamese peasants. Sculpture in Đình is decorative sculpture.

We can see that the decorative sculpture of village Đình from the 16th to the 18th centuries bore the character of popular art. The anonymous sculptors came from the peasantry and carried into the Đình scenes close to daily life or to their dreams with an utterly original style and an utterly enthusiastic spirit.

Since the 19th century, village Đình sculpture almost has no scenes of popular life. From then there are only decorative figures of flowers and leaves, and figures of the four sacred beasts are popular.

6. What do you know about the architecture of Dinh Bang communal house?

The dinh took on the shape of the Chinese character công after a hall had been added to connect the rear sanctuary to the praying hall. The praying hall is 20 meters long and 14 meters wide, and consist of seven main compartment s and two subordinate ones all built on a high foundation paved with green stone blocks.

From the foundation to the rooftop measures 8 meters. The four roofed are covered with cutly-toed-boot shaped tiles that extend over the verandah to protect agains wind and rain. Notwithstanding the largness of the roof, which make up two-thirds of the heigh, the dinh still appears delicate because of the curves of the roof conners. Supporting the roof are colonnades of pillars, the pillars are made of ironwood and set on green stone blocks.

The floor of middle compartment paved with old-style terracota tiles, whereas the floor of other compartment are made of wood.

8. Give brief introduction of Dinh Bang communal house?

The Dinh Bang đình lies in Dinh Bang village, Dinh Bang commune, Tien Son district, Bac Ninh province.

The building of the đình was initiated by the governor of Thanh Hoa, Nguyen Thac Luong, upon his retirement. The construction began in the year Binh Thin during the Vinh Huu era of King Le Y Tong (1736). However, it took tens of years to complete the đình.

The đình tooks on the shape of Chinese character công after a hall had been added to connect to the rear sanctuary to the praying hall. The building is consist of the seven main compartments and covered with four roofs and high foundation.

The decorative scupture are multiform with various images such as: flowers, dragons, four sacred animals, four season,... ones all carved skillfully on the iron wood frames.

The đình is for worshipping village deities – the mountain deity, the earth deity, and the water deity and six honorable people whose merits were reestablishing the village in the 15 century.

The festival opens every year on the twelfth day of the second lunar-calendar month. During the festival are organized quan họ performances on the lake, game of chess, wrestling, swinging, in front of the đình.

9. Give brief introduction to Buddihist temples in Viet Nam

In Vietnamese religious architecture, the place for the worship of Buddha is called chùa, to be distinguished from đền or nhà thờ.

It is not easy to building a sacred place like chùa, so the site for building the buddhist temple is very important. In general, buddhist temples in Viet Nam was usually chosen from geomancy to accordance with the terrain, which assert that the position of a dwelling with reference to the terrain has great impart on the human beings living there and have been built in places endowed with beatiful landscapes. The temple belongs to the community and needs communal ties.

Chùa in Viet Nam, particularly in villages, is built with familiar tropical materials – bamboo, leaf, wood, brick, and tile. Both materials and money used for temple building, in all likehood, are donated by the various social strata among the population, so-called "services rendered". A common belief is that when you donate materials or money to building the temple, one will enjoy blessings.

Name of the donors can be seen on the stone altars or ceramic objects like joss-stick bowls, flower vases, lamp holders,... even inscribed in a long list on the temple stele.

12. Give 5 minute commentary on One – pillar temple

The One Pillar Pagoda is a historic Buddhist temple in Hanoi, the capital of Vietnam and it's also known as Diên hựu temple.

The temple was built by Emperor Lý Thái Tông, who ruled from 1028 to 1054. Legend has it, Lý Thái Tông was childless and dreamt that he met the Avalokiteshvara (đọc là a-va-lô-ki-tét-sa-va-ra, bồ tát) , who handed him a baby son while seated on a lotus flower. Lý Thái Tông then married a peasant girl that he had met and she bore him a son. The emperor constructed the temple in gratitude for this in 1049.

The temple was located in what was then the Tây Cấm Garden in Thạch Bảo, Vĩnh Thuận district in the capital Thăng Long (now known as Hanoi).

The temple is built of wood on a single stone pillar 1.25 m in diameter and 4 m in height, and it is designed to resemble a lotus blossom, which is a Buddhist symbol of purity, since a lotus blossoms in a muddy pond. In 1954, the French Union forces destroyed the pagoda before withdrawing from Vietnam after the First Indochina War. It was rebuilt afterwards.

13. Give brief introduction to Dau temple

Dau is the most ancient centre of buddism in Viet Nam, there are four ancient buddhist temples located in here but the most well-know is Phap Van temple which situated in Thanh Khuong commune, Thuan Thanh district, Ha Bac province.

The temple was built around the beginning of Christian era and was reconstructed in the 14 century and repaired many times in subsequent centuries.

The temple architectural still reserverd in the main hall, included the statues arrangement and some pieces of woodcarving left from the Tran and Le dynasty.

In the centre of main hall placed the statue of Lady Dau flanked by Kim Dong (her boy servant) and Ngoc Nu (her girl servant). Recently, the statues of Lady Đậu and Lady Tướng were also moved to the altar of the temple.

On the left of the main hall, there stand a statue of a middle-aged man, who supported to be Mac Dinh Chi (a scholar who obtained first place in the metropolitan examinations) standing on a wooden pedestal in the form of a lion carrying on its head a blossoming lotus flower

In front of the temple stands a three-storey brick tower some 17m high, called Hoa Phong tower, the foot of the tower is square in shape, with each side nearly 7m. Inside hangs a bronze bell and a brass gong. Outside flanked by square stone stele and a stone statue of a sheep.

14. What do you know about Noon Gate?

Noon gate is located in front of the Throne palace, facing the flag tower and also the main entrance to the imperial city.

Ngo Mon (Noon Gate) – this three storeys structure is 58 m long, 27.5 m wide and 17 m high and serves as the main entrance to the Imperial city. There are five gates to Ngo Mon with the central gate being reserved for the king only. The two adjacent gates on both sides of the central gate are exclusively for court officials. The other two outer gates are used for servants and members of the royal entourage.

On the top of the arch is Five Pheonixes tower, which was formerly the place where the king was seated in festive occasions. this was also the place where ceremonies were organised to annouce the names of laureate candidates from royal examinations.

During the Nguyen King's reign, Ngo Mon gate was opened only when the king were passing by or receiving foreign ambassadors. Flanked two sides in front of the Noon gate there are two stone steles inscribed with "tilt your hat and dismount" to show respect before get into the imperial city.

15. Speak about Dau temple festival

Festival of Dau Pagoda is the festival of large scale of three communes of the Dau Area - Luy Lau (Thuan Thanh) including: Thanh Khuong, Tri Qua, Ha Man with 5 large pagoda worshipping Phap Van, Phap Vu, Phap Loi, Phap Dien and Mother Pagoda for worshipping Ms Man Nuong - mother of Tu Phap.

Every year, on April 08 (lunar calendar) is regarded as the birth of Sakyamuni Buddha, the local people are excited to open the Dau Pagoda festival.

The picking up ceremony in Dau festival is very special, with many typical cultural beauty and originally. The morning of the eighth day of the main festival, the people of the village held the picking up ceremony of Tu Phap statues from pagodas of the village to the Dau Pagoda. According to the legend, the picking up ceremony includes worship horse, flags and fans, palaquins... from various directions. When arriving to Dau pagoda, we shall act the game "mother is chasing the children". Four sedans of Phap Van, Phap Vu, Phap Loi, Phap Dien, each sedan runs three rounds and returns to its previous position. Sedan of Ms Man Nuong (sedan of the mother) shall be picked up into Dau Pagoda. And then water robbing shall be demonstrated. This is the run contest between Mrs. Thunder Dharma (Pháp Lôi) and Mrs. Rain Dharma (Pháp Vũ). When there is an order, Pháp Lôi and Pháp Vũ shall run to the temple gate. The sedan which come first shall take the water. The people see who is the person coming to the target first to forecast the crop. In case Mrs. Rain wins, it is good crop, and Mrs. Thunder wins, it is a crop with many insects and worms.

"Water robbing" contest is a special ritual, the most prominent festivals in the Dau festival and are always awaited by people and visitors.

Besides the main contest took place during the the festival, there are many festivities during the festival such as: dances in tortoise, stork, and lions, dancer is beating drums, struggling, playing chess on the playground woth boys and girls serving as chessmen.

17. Retell the legend of Four Dharma – Man Nuong

In the northern Viet Nam, there was a story about the origin of Four Dharma Buddhas. The legend in Dau area relates to a monk named Khâu Đà La and the girl named Man Nương who served in the monastery kitchen.

One night Man Nuong was busy cooking for the monks who were still praying. While waiting she fell asleep at doorstep, when the monks finished their praying, they turned back the room. The monk Khau Da La stepped across Man Nuong while she was sleeping and then she woke up and became pregnant. She then gave birth to a child and brought it back to the monk. By reciting the magic words, the monk made a Dau tree (mulberry tree) opened and was placed the child inside. One day, the tree fell down into the river by the big storm. Young strong men in the village were called to pull the tree but they can't. but suprisingly Man Nuong threw her band of brassie into the water then pull out the tree easily.

Then people tried to cut down the middle – part of the mulberry tree but it was hard to do. So they threw it away along the river but it was sparkling and hard to sink so they took it again in the river and worshipped in the pagoda. The ancient mulberry was cut into four section to carve the statues of four deities and was named by four goddesses.

18. Give brief introduction to Hung Kings Temple ( lower temple and middle temple)

The Hung temple is the place sacred to every Vietnamese heart. It is an ancient historical vestige, a beautiful architectural ensemble on the top of 175 meter – high Nghia Linh mount in Hy Cuong commune, Phong Chau district, Vinh Phu province.

From the beginning of the journey back to the root, you will be at Lower Temple, pagoda and belfry. According to the legend, Lady Au Co was delivered here of a sac containing one hundred eggs which hatched into one hundred boys. Fifty boys followed the mother to mountainous regions to grow nice and fruit – free. The rest of them followed the father to plain and seacoast region to expand land. The eldest son became King Hung Vuong who established his capital in Phong Chau, gave the country the name of the Van Lang. Vietnamese nation was born. Originally, Lower Temple was a shrine built by Hy Cuong villagers to worship Hung Kings and was repaired under Post Le dynasty.

Next destination you will arrive at Middle Temple. According to legend, rest inns were built here for Kings to have a rest and to hold discussions on state issues. This was also here that Lang Lieu, a poor prince. Used the grains of rice produced by himself to make cakes which he offered as gifts to the Father King on the occasion of the Lunar New Year. Middle Temple was constructed by Treo village and expanded under Tran dynasty. In 15th century, the temple was destroyed but, afterwards, was repaired and restored to the present state.

19. Give brief introduction to Hung Kings Temple ( the upper temple and Giếng temple)

The Hung temple is the place sacred to every Vietnamese heart. It is an ancient historical vestige, a beautiful architectural ensemble on the top of 175 meter – high Nghia Linh mount in Hy Cuong commune, Phong Chau district, Vinh Phu province.

On the top of Nghia Linh mountain, where is located upper Temple where every year the Hung Kings came to celebrate the cult of Heaven, Earth and the God of rice. It was here that King Hung 6th built a shrine dedicated to Saint Giong after his victory over the An invaders. On the left side of Upper Temple there is an ancient tomb which is said to be the resting – place of King Hung 6th from Upper Temple a panoramic view can be taken of the landscape. We see a multitude of big and small mounts which look like a group of kneeling elephants with their heads turned to the majestic Me mount, reminding us of the story about the 99 faithful elephants.

Turn left from Lower Temple and walking to the foot of the mountain in the southeastern direction, we arrive at Gieng Temple (Temple of Well), there is a Ngoc well (the Well of Pearl) the water which is limpid as its name indicates. As the legend goes, here Tien Dung and Ngoc Hoa princesses-the daughters of 18th King Hung used to look at themselves in the well water surface while combing their hair and winding their turban round the head. Later on, the Temple was built to their memory.

21. What do you know about the architecture of the temple-towers in My Son? The arrangement of temple tower in My Son.

Temple – towers in My Son were arranged in general:

The main temolle (Kalan), located in the centre, symbolizes Meru moutain in Hindu concept. It is the centre of universe, where Gods gather, ordinarily there is a door facing east.

Gate tower (Gopura), located right in front of Kalan, has 2 communicative doors facing east and west.

Mandapa (a long house linked with the gate tower) where pilgrims and offerings were received...

Next to the main temple, there was a tower with one or two rooms. The door faced north, it vas used for holding praying clothes called Kosagraha

A traditional Cham tower has 3 parts:

The foundation: having square of retangle surface constructed by brick of huge stone. It symbolized the world of human beings

The body: built of brick, door supports made of sandstone with stone lintel. In the walls and pillars carved decorative motifs or images of people and animals. It symbolized the world of spirit.

The roof: having 3 storeys, smaller in the upper. The above is smaller image of the below, on top is a sharp sandstone summit, decorated by lotus pedal. It symbolizes the world of divinities.

22. Speak about the historic and cultural values of Champa tower-temples in My Son.

My Son Sanctuary is set in a small valley belonging to Duy Phu Commune, Duy Xuyen District, Quang Nam Province, about 70km southwest of Danang City and 40km from Hoi An City. Of the 225 Cham vestiges that are founded in Viet Nam, My Son possesses 71 monuments and 32 epitaphs, the content of which is still being studied.

The temples and towers is not only intact by through time but also the best data to discover the wonderful development process of Cham art.

Cham sculptural art was the selective and creative combination of autochthonal elements and foreign cultures. Although sculptural works skillfully changed rough stones into lively and soulful masterpieces.

Cham monument is not as imosing as Angkor temple in Cambodia (IX-XV) and not as plenty and diversity as Pagan in Myanmar (XI-XII) but came into being earlier and had developed constantly during 7 centuries (VII-XIII)

23. Speak about Indian Gods in Cham sculpture

Brahma also known as the creator of the world, one onf three main Hindu gods. He can be seen as the god of Knowledge

Vishnu is the preserver. He represents for Sattva guna (pure and true qualities) and is the centripetal force as it were, responsibilities for sustenance, protection and maintenance of the universe. Basically, the word Vishnu means "one who pervades"

Shiva is the third god of Hindu trinity. Among Hindu gods, Shiva is the most complicated with much power and many function. Popularly, he is known as the destroyer or transformer, one of the Trimurti. Besides, he is also moon god of mountain, the god of dance, the god of death or the god of creation. Shiva is usually worshipped in the form of a linga.

Shivalinga is a combination while Shiva means prosperity and Linga means a sign or symbol. Hence shivalinga is just a symbol of the great God of the Universe.

26. Give brief introduction to temple of literature – school for the sons of the nation

The Temple of Literature is a Temple of Confucius in Hanoi, northern Vietnam. The temple hosts the Imperial Academy, Vietnam's first national university. The temple was built in 1070 at the time of Emperor Lý Thánh Tông. It is one of several temples in Vietnam which is dedicated to Confucius, sages and scholars. The temple is located to the south of the Imperial Citadel of Thăng Long.

The temple was set up dedicated to Confucius and Chu Cong, a member of the Chinese royal family in the 11th century BC who invented the teachings developed by Confucius 500 years later.

Quoc Tu Giam was set up six years later becoming the first university of Vietnam. At first, the university was only open to members of royal families but it later admitted talent of students who had passed the provincial examinations or composed a great work.

Van Mieu – Quoc Tu Giam has divided into five courtyards and two brimming with landscaped gardens, The second courtyard contains the Khue Van pavilion (Khuê Văn Các), a unique architectural work built in 1805 and a symbol of present-day Hanoi, the third is home to a large pond known as the Well of Heavenly Clarity, the fourth courtyard is called the Sage Courtyard and features a statue of Confucius and a house of ceremonies, and the last courtyard is Thai Hoc in which stands a large drum and bell l tower.

27. What do you know about the origins of the Temple of literature – school for the sons of nation?

The Temple of Literature is a Temple of Confucius in Hanoi, northern Vietnam. The temple hosts the Imperial Academy, Vietnam's first national university. The temple was built in 1070 at the time of Emperor Lý Thánh Tông. It is one of several temples in Vietnam which is dedicated to Confucius, sages and scholars. The temple is located to the south of the Imperial Citadel of Thăng Long.

The temple was set up dedicated to Confucius and Chu Cong, a member of the Chinese royal family in the 11th century BC who invented the teachings developed by Confucius 500 years later.

The name of the temple means literally Temple (Mieu) of Literature (Van). In addition, the temple can be called by another name that Van Tuyen Vuong Mieu means which means taboo name of Confucius.

Quoc Tu Giam was set up six years later becoming the first university of Vietnam. At first, the universty was only open to members of royal families but it later admitted talet of students who had passed the provincial examinations or composed a great work.

In 1484 the Van Mieu – Quoc Tu Giam came to memorialize the most brilliant scholars of the nation, when King Le Thanh Tong erected stelea inscribed with the name of those who attained the rank of doctor laureate in the national examination.

28. Give me introduction to the Great Portico of Văn Miếu – Quốc Tử Giám.

Before enter the first gate, there is stone inscriptions commanding people to dismount their horses to show respect. Even the King was obliged to dismount, a sign that knowledge was held in higher esteem than royalty or temporal power.

Still outside the Temple Gate, there are four pillars bearing inscriptions that proclaim the greatness of Confucius and his doctrine. Each of the two tallest pillars is topped with a mythic beast, in the Ly dynasty.

The Great Portico has a double- roofed two – story stone structure which may have been built in the later Le dynasty (17th and 18th centuries) to replace the original, perhaps wooden.

Friezes to the right and left of the gate portray a dragon and a tiger. The dragon is ascending – a flying dragon, symbol of good luck. The tiger, a symbol of strength and power, is descending a mountain, bringing help for humanity.

The inscription flanking the right of the entrance reads. "Among the doctrines of the world, ours is the best, and is revered by all culture-starved land". The parallel sentence of the left responds. "Of all the temples devoted to literature, this is the head, the perfume of culture floats throughout the millennia.

29. Give me introduction to the First courtyard: Entrance to the Way of Văn Miếu – Quốc Tử Giám.

The Great Portico leads to the first courtyard, called Entrance to the Way. The central path is straight the symmetry of both halves reflecting the balance and harmony of life lived according to the Confucian Middle Path, or Golden Mean. The way is graced by lotus ponds and sacred trees like the banyan and frangipani.

Virtue and talent were the keys to passage from the first to second courtyards, deeper into the doctrine, as implied by the names of the two side gates at the far end of the courtyard: Thanh Duc, or Accomplished Virtue, is situated to the right, of the central gate, Dat Tai, or Attained Talent, to the left.

The center gate is called Dai Trung Mon, translated as Great Middle Gate. This is not only a physical descriptor. Dai Trung is also a reference to books written by two of Confucius closest disciples: the Dai Hoc (Great Learning) and the Trung Dung (Golden Mean). Taken together, they extol the greatness of the Middle Way.

Two carp perch atop the simple gate, making obeisance to a flask of nectar from heaven, a flask of the nectar of Confucianism. These carp symbolize students, on their way to becoming mandarins.

30. What do you know about Vietnam's first university?

Vietnam's first university was founded in 1075 by King Ly Nhan Tong as a school for the crown prince and expanded the following year to admit sons of the mandarin aristocracy chosen by the king. It was later opend to a wider spectrum of society through an examination system that provided the theoretical possibility of social mobility based on merit.

Classes were held in two houses along the sides of what is now fifth courtyrad of the Van Mieu. In addition, there was a print shop for school texts. At the time, the school and temple were closely integrated.

Requirements for admission varied over the centuries, students of all ages studied together. Although a decree issued in 1185 set the lower age limit at 15, there was no upper limit.

Instruction was based on mastering the four Confucian classical texts on ethics and literature, and the five pre-confucian classics. Students learned to write poetry, commentaries to texts, and other literary form.

35. Give an overview of the Complex of Thang Long – Hanoi Citadels.

In 1010, King Ly Cong Uan relocated the capital from Hoa Lu to the Dai La Citadel, later renamed Thang Long.

Hanoi has been served as the political and economic center during the Ly Dynasty (1009-1225), Tran Dynasty (1225-1400), early Le Dynasty (1428-1527), Mac Dynasty (1527-1592) and restored Le (1592-1789).

During the Nguyen Dynasty (1802-1945) Thang Long, later was renamed Ha Noi, still renamed an important political center in Northern Viet Nam.

Ha Noi continuously symbolized the political power for over 1,000 years and bore witness to the long cultural traditions of the local people as well as intercultural exchanges is the Red River Delta.

Thang Long citadel is comprised of two parts, the central axis of the Nguyen Dynasty's Ha Noi Ancient Citadel and the archaeological site at 18 Hoang Dieu.

The architectural and artifact are still remain and it is consist of the foundation of the Kinh Thien Palace, Doan Mon and Bac Mon, built during the Le Dynasty's ,or other architectural structures built during and after the French colonial period.

In 2002, at 18 Hoang Dieu, the excavation revealed evidence of the complexity of ancient structures, such as multi-layered traces of palaces from different historical periods.

In 2010, was inscribed in the UNESCO World heritage List.

36. Speak about Thang Long – Ha Noi Royal citadel as a World Heritage Site

The Archaeological Site at 18 Hoang Dieu Street covers the area of 4.53ha, about 100m to the west of Kinh Thien Palace.

Imperial citadel has divided into various layer as:

- The deepest layer can be seen the evidence of building of the Dai La Citadel

- The next layer reserved the architectural traces from the Ly – Tran dynasties

- The top layer remnants from the Le dynasty

The ancient Thang Long Citadel had three encircling walls. The smallest and most inner wall was Tu Cam Thanh (Purple Forbidden Citadel) where king and his family lived. The second wall calle d as Hoang Thanh (Imperial Citadel) was the court affairs area. Common people inhabited the earthen outmost wall, La Thanh (Imperial City). La Thanh used to have many opened gates, only Quan Chuong Gate has been preserved to date. The vestiges of the ancient earthen wall can be seen at Dai La, Hoang Hoa Tham, and La Thanh roads.

The Central Sector of Imperial Citadel of Thang Long - Ha Noi contains a lot of invaluable cultural and archaeological artifacts of the ancient Thang Long Citadel. These artifacts reflect lively and plentifully the styles of architecture, sculpture and also culture of each dynasty.

The Central Sector of Imperial Citadel of Thang Long - Ha Noi has been recognized as a World Cultural Heritage Site by UNESCO since 2010.

37. Speak about the outstanding characteristics of the centre sector of the Imperial Citadel of Thang Long – Ha Noi.

Firstly, although the heritage area is not large, it was a center of power and culture for the 13 consecutive centuries (from the 7th century up to now). Including over eight centuries (from the Ly Dynasty in the 11th century to the Le Dynasty in the late 18th century) as a political and administrative center of a nation, which developed early in Southeast Asia ,until today. This is a unique characteristic rarely seen in the history of other imperial cities in the world.

Secondly, as a center of power and the center of the imperial citadel, the heritage area contains a fusion of historical and cultural values of the nation. The forbidden, city served as the working place of the court where political, cultural, religious and diplomatic ceremonies of the royal dynasty were held, and was the residence of the royal family. So it was home to palaces, castles with architectural art and technique, construction plans and landscape building which were carried out by talented people. The excavation has found relics of many large-scale palaces of different types, beautiful decorative items and utensils of high technical and artistic value of the royal family. It may be said that the heritage site reveals the cultural quintessence of a nation.

Thirdly, when setting up the capital city in Thang Long, King Ly Thai To considered this place as "a position between the earth and the heaven", "a position between the North and South, East and West", which "overlooks the river and leans against the mountains", "an essential meeting place of the four directions", etc. In tern of natural conditions, Thang Long was the center of the Red River delta, a cradle of the Wet rice civilization of the Viet people and the hub of domestic and international water-way transport system via the Red River axis. It was due to this favorable position and the construction efforts of the royal dynasties , Thang Long has become an eternal capital city until now. It was this position that helped the heritage site have broad contacts and interactions with the world, which is shown in the fact that many artifacts coming from West Asia, China, Japan, Korea, etc., were found in the archaeological relic site.

40. Speak about the Nine Dynasty Urns

The Nine Dynastic Urns were cast between 1835 and 1837 and weigh between 1,600 and 2,600kg each. The cast of nine urns cost up to 20 tons of bronze copper. Each urn has a difference name: Cao, Nhan, Chuong, Anh, Nghi, Than, Tuyen, Du, Huyen. The urn named Cao is the biggest, weigh 4,307kg (2601kg), high 2.5m. These urns are the greatest achievements in bronze casting in the 19th century in Viet Nam.

Each urn symbolizes a king's sovereignty and the whole row of urns represents the power and stability of the Nguyen throne. The designs based on the classic motifs, including the sun, the moon, clouds, mountains, rivers and science from everyday life. Many consider the nine urns as a summary encyclopedia of Vietnam's landscapes and farming products and animals.

41. Speak about the main feature of Hanoi's Old Quarter.

In the early 13th century, the collection of tiny workshop villages which clustered around the King Ly Thai To palace walls evolved, or guilds to satisfy the court's demand for the highest quality products. Artisan guilds worked and lived together developing systems for the transport merchandise from the village of manufacture to the designated streets in the business quarter which sells it.

A majority of the street name here start with Hàng, which means merchandise or shop. The guild streets were names for their product or location. For example, skilled silversmiths from Hai Hung province now occupy Hang Bac Street one of the most ancient streets in all Vietnam.

Although the old section of Hanoi are called the "36 Old Streets", there may are more than 36 actual streets.

One type of house that is typical and unique to the Old Quarter of Hanoi is the tube house. Typical measurements for such houses are 3 meter wide and 60 meter long.

Today handicraft production is being increasing replaced by restaurants, repair shops, and tailors.

42. Give an introduction to the number 87 Ma May old house

Built at the start of the 19th century, the old house at no 87 Ma May street is one of the oldest houses in Hanoi built in the old pipe- shaped architecture. This was a very popular architectural style in the past. The house has had a number of owners, but the original architectural style is still preserved.

Before 1945, the owners of the house was famous rice trader in Hanoi, The house welcomed many traders from all over the country. After 1945, the owners sold this house to a rich Chinese family who specialized in selling and filling prescription medicines. The owners lived in the house for less than ten years, and then moved with his family to the South, leaving the house without a real owner for a long time.

The house is built in the pipe- shaped architecture which was so popular in the past. It has three apartments. Each apartment is separated by a small space called "Gieng Troi" (Well of heaven). The house frame bears the main force of the house. The stair are made of ironwood and carved. The sloping roofs are covered with two layers of tiles: Flat tile inside layer and toe- cap tile outside layer.

44. Give an introduction to an ancient house in Hoi An

Tan Ky ancient house is located at 101 Nguyen Thai Hoc, Hoi An City, Quang Nam Province. This is considered one of the most beautiful houses in Hoi An. The house was built nearly 200 years ago.

The owner of the house has preservef its interior design and old furniture, as well as many relics of prospering trade and cultural exchanges among the Vietnamese, Chinese and Japanese in the late 17th century.

In addition, Tan Ky old house is considered as one of the first three old houses which was granted the title of Cultural Site and it was built by a Chinese native with the traditional materials by skilled local artisan and was influenced by Chinese and Japanese styles.

Despite many changes, Tan Ky still retains almost intact values of architecture and culture. The architectural of the ancient house was remain for many years including the front hall and the second compartment which is constitues the center of the house and devoted to worshipping of the ancestors and buddha, as well as receiving guests.

Besides the ancient and unique architecture, Tan Ky ancient house also attracts visitors by the ancient artifacts displayed in the space of the house such as: confucius cup; two mother-of-pearl inscriptions named "a hundred birds" or an old black lacquered wood table and chairs with the surface mad of centuries old marble from Ngu Hanh Moutain.