Reflection on Snakes

	Eating snakes in historic Le Mat Village
	Dream of Snakes

Snakes in Vietnamese beliefs

For the Vietnamese, snakes are not associated with formal religious rituals. Nonetheless, their image is closely tied to various beliefs. Since ancient times, Vietnamese people have worshiped snakes. Along the Red River, Cau River, and Duong River, there are temples dedicated to snakes. In some temples, people worship a pair of snakes known as "Ong Dai" (Long Snake) and "Ong Cut" (Short Snake). According to folklore, these snakes were children of the Wind God who appeared to help villagers by bringing favorable weather, and were thus honored as water deities.

In Hanoi, snake worship persists in several locations. For instance, in Nhat Tan village, people worship Uy Linh Dai Vuong, the eldest of seven divine snake siblings, who later reincarnated as Prince Uy Do Linh Lang. After his heroic sacrifice in defending the nation, he transformed into a water dragon, and descended into West Lake. He is now venerated as Linh Lang Dai Vuong at Thu Le. Other notable festivals include the Yen Noi village festival in Tu Liem, Hanoi, which honors Tho Lenh Bach Hac Tam Giang.

The image of the Naga serpent deity at the entrance of the old Tra Tim Pagoda (also known as Chruitim Chas Pagoda) in Soc Trang Province.

In other regions and among ethnic minority groups within Vietnam, snakes are also revered. The Cham people of Ninh Thuan and Binh Thuan worship snakes, intertwining this practice with their religious beliefs in the serpent deity Naga. For the Cham, Naga symbolizes the guardian of water sources, ensuring rainfall and prosperity for agricultural communities. Similarly, the Khmer people of southern Vietnam hold the serpent Naga in high regard within their Buddhist-influenced spiritual practices. Naga is seen as a bridge between the mortal world and Nirvana. Khmer temples often feature Naga motifs on archways and pillars to ward off evil, prevent fires, and protect Buddha.

In central Vietnam, snake worship is also prevalent among ethnic minorities who view snakes as sacred beings capable of controlling the weather. For instance, the Muong people of Thanh Hoa have a temple dedicated to a snake deity in Luong Ngoc village, Cam Luong commune, Cam Thuy district.

Despite these positive associations, snakes are often perceived negatively in Vietnamese culture. Proverbs such as "Khau Phat tam xa" (The mouth of Buddha and heart of snake), "Mieng hum noc ran" (A tiger's mouth, a snake's venom), or "Danh ran phai danh dap dau" (When fighting a snake, strike its head) reflect this. Folk sayings like "Khi đi gap ran thi may. Khi ve gap ran thi hay phai don" (Meeting a snake when leaving brings luck, but when returning, it brings trouble) further illustrate these connotations.

In approximately 200 Vietnamese folktales, 11 feature snakes or their variations, such as dragons, water serpents, and ogres. Some stories depict snakes helping humans, while others describe them as harmful, such as in the tale of Thach Sanh and Ly Thong.

Snakes in religion

While snakes are not central to Vietnamese religions, their symbolism is prominent in many global faiths, from the West to the East.

Snakes symbolize water, fire, the soul, sexuality, decisiveness, and suspicion. They represent both male and female genders, serving as creators and embodying the universe in its primordial state. These meanings stem from their fluid movements and the transformative act of shedding their skin.

Among global cultures, the earliest snake worship and religious symbolism likely originated in ancient Egypt. Egyptians regarded snakes as divine symbols of enchantment, prophecy, and sometimes supreme power. Snakes were considered protectors of royalty, and images of the Uraeus serpent were carved on pharaohs' crowns, often in gold or precious stones. This belief is also evident in circular carvings on temple gates, where the snake crossing the circle's center symbolized the intersection of the cosmos and the earth.

In Christianity, the Bible references snakes in the Book of Genesis, portraying the serpent as the most cunning of creatures. The snake tempted Eve to eat from the Tree of Knowledge, leading both Eve and Adam to recognize their sexuality, and marking the beginning of human sensuality.

India also deeply integrates snake symbolism into its religious culture. The cobra is often depicted on the neck of Shiva, while Vishnu is shown reclining on a seven-headed snake or surrounded by coiled serpents. Temples in India regard snakes as symbols of fertility. The Hindu festival Nag Panchami, held annually on the fifth day of the lunar month of Shravana, celebrates snakes, honoring them with prayers and offerings. In Hinduism, the Naga deity symbolizes immortality, and is revered as a sacred and divine creature.

The royal crown of the 18th Dynasty Pharaoh Tutankhamun (Egypt), preserved at Golden Gate Park (USA), features engravings of the serpent deity.

Famous poem about snakes

In Vietnamese literary anecdotes, the renowned scholar Le Quy Don (1726–1784), as a child, composed the poem "Ran dau bieng hoc" (The lazy snake-head) to avoid punishment from his father for misbehavior. The poem is particularly notable for mentioning a different species of snake or the word "snake" in each line. The poem reads as follows:

Not a water snake, but a snake still,

Lazy snake-head, punish it they will.

Coral snake fearing the study light, mother is hurt,

Golden-banded snake, from yelling father’s throat burns.

Rat snake, enough lying and clowning!

Whip snake, beware of stripes from whipping.

Rat snake, study hard from now on,

Cobra family's reputation must stay on.

Each line of the poem features the name of a specific snake species or includes the word “snake.” The first line mentions small skink-like reptile common in Asia. The third mentions coral snake, known for its striking coloration from pale yellow to reddish-brown). The fourth features an extremely venomous but generally non-aggressive species. The fifth highlights rat snake, a harmless, tree-dwelling species. The sixth refers to whip snake, which is non-venomous and shy. The seventh mentions a carnivorous species known for its aggressive temperament in the wild. The eighth line concludes with the cobra, a venomous and highly dangerous snake.

In The lazy snake-head mention the mother, ashamed and heartbroken, and the father, angry and stern. These characteristics aptly reflect the frustration and worry of parents over their child’s education. The clever wordplay in the poem adds emotional resonance and linguistic sophistication.

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