Đền Vua Đinh – Lê

Nguồn: Wikipedia

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1 Location

Temple of Dinh Tien Hoang is an important relic belonging to the special protection area of Hoa Lu
ancient capital heritage complex. The temple is located in Truong Yen commune, Hoa Lu district, Ninh
Binh province, Vietnam. The location of the temple is in the center of the East citadel of the ancient
capital of Hoa Lu. This is the only place in Vietnam that simultaneously worships King Dinh Tien Hoang,
his parents and sons, and has a tablet to worship the generals of the Dinh dynasty. King Dinh Temple
together with King Le Temple are ranked "Top 100 famous 100-year-old buildings in Vietnam". Like
other relics in the ancient capital of Hoa Lu, King Dinh Temple is located in the Trang An world heritage
complex that was recognized by UNESCO in 2014.
2 Architecture and grounds

Temple of King Dinh was built in the style of domestic and foreign affairs, the main axis of the direction
is to the east. In front of the temple is Ma Yen mountain shaped like a horse saddle, on the mountain is
the tomb of King Dinh Tien Hoang. King Dinh Temple was built on the foundation of the ancient capital
of Hoa Lu. Around this area, archaeologists have dug an array of brick courtyards with lotus and phoenix
motifs playing together. On the brick surface, there are the words "Dai Viet Quoc Quan become
specialized" and "Giang Tay Quan"; This proves that these are bricks of Dinh - Le dynasties. The temple
of King Dinh was built in the opposite style on the Shinto axis. Starting from the semicircular lake and
ending at the Main Palace. The semicircular lake is a lake built in the style of ancient royal architecture.
In the lake drop water lily.The two sides of the long sieve are the statues of two green stone clams of the
17th century. The dragon sieve represents the dragon pedestal, so it is sculpted with very beautiful
motifs. The two handrails of the dragon sieve are two dragons bending over the high clouds. The
dragon's figure is very tall with its head raised so that its mane flutters, and its long beard hangs
forward. Around the dragon sieve, there are flags symbolizing the armies, there are clams, white
horses... The long sieve in front of the foreign Nghi Mon and in front of the Bai road Temple of King Dinh
Tien Hoang has been recognized as Bao by the Prime Minister. Vietnamese national object.
3 Artistic imprint

The people of the ancient capital Hoa Lu built a temple to worship King Dinh Tien Hoang as well as
painted paintings to worship Dinh Tien Hoang in their own way. The difference that makes the
complexity is that the relationship between folk and scholar is integrated and fluent in the village
culture. A close look at the village culture through the inscriptions at the two temples of King Dinh and
King Le is the survey of historical, cultural, social and religious data recorded on the remaining 7 stone
steles. now. Dinh - Le Temple is one of the remaining large temples in Vietnam. Through the dynasties,
the two kings were conferred many beautiful titles. In the stele at the temple of King Dinh mentioning
the worship of incense and fire, looking at the list of merits, one can imagine the dignitaries and clans of
that time. The last stele engraved in 1843 also shows many names of former chiefs, chiefs, village chiefs
and clansmen. Looking at the list of names, I see Duong, Bui, Pham, Nguyen, Ngo... So the temple
worshiping King Dinh and King Le has never belonged to a single Dinh or Le family. chief. King Dinh - King
Le here became a superior god not belonging to a single family. The stele at the temple of two kings
Dinh - Le soon saw the appearance of the names and hometowns of the stele carvers.

The cultural imprints of Han - Manchu (China) come from a cold-dry geoclimate refracted in a hot-humid
environment behind the bamboo ramparts of the village in Hoa Lu (Northern Vietnam - Vietnam). If
dragons or unicorns in China often appear with clouds and wind, here, it has been attached to the
aquatic environment. Water villages like in the Northern Delta, first of all riverside villages, everywhere
you can see ponds, lakes and lagoons. The geoculture of Hoa Lu land is more and more like that. The
water-spraying dragon contains the wishes of "bow to the rain" of the wet rice residents. So next to the
very Chinese dragons are fish and shrimps bouncing around in the clouds. It is easy to see the similarities
and influence of shaping in the dragon pedestals in the Chinese palaces and temples with the dragons in
the temple of King Dinh. But it is also here that one can easily see the artistic imprints of the Vietnamese
village-country culture. Commenting on the uniqueness of the dragon collapse at the temple of King
Dinh Tien Hoang in Hoa Lu, researchers say that the dragon collapse is especially beautiful after the
summer storms. The face of the cave was slick with water, like a dragon waving to fly up to the nine
clouds. In China there is no such scene. It is not in Beijing, Nanjing or Qufu that there are no summer
thunderstorms, but the key here is the different geocultural sensibility. The Chinese dragon pedestals
are placed in an inclined position, sloping along the path, so there is no rainwater. The two stone
collapses have dragon carvings on the face of the shape collapse, although they are different in shaping
style and age, but they are similar in the way of creating fringes on the four sides to prevent rainwater
from escaping, so whenever it rains, the dragon will meet. water ... satisfying the desire to struggle.