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MINISTRY OF EDUCATION AND TRAINING HO CHI MINH CITY UNIVERSITY OF EDUCATION HOANG THỊ THUY DUONG VIETNAMESE STRANGE STORIES IN THE MIDDLE AGES ACCORDING TO THE MYTHICAL PERSPECTIVE (COMPARING WITH CHINESE STRANGE STORIES ON THOSE DAYS) FIELD OF STUDY: VIETNAMESE LITERATURE TRAINING CODE: 62 22 01 21 THE DOCTORAL THESIS SUMMARY VIETNAMESE LANGUAGE AND CULTURE SCIENCE INSTRUCTOR: ASSOC.PROF.DR ĐINH PHAN CAM VAN Ho Chi Minh City – 2021 The research has been completed at Ho Chi Minh City University of Education Science instructor: Associate Professor, Doctor Phan Cam Van Dinh Reviewer 1: Associate Professor, Doctor Quang Truong Le Reviewer 2: Associate Professor, Doctor Kim Chau Nguyen Reviewer 3: Doctor Anh Thu Ta The thesis will be defended in front of the Thesis Assessment Council at: …………………………………………………………… ……………………………………………………………………… at ……… hour…………day……… month…………year……… Thesis can be found in the library of: - The National Library of Vietnam - The Library of Ho Chi Minh City University of Education - The Library of General Science in Ho Chi Minh City INTRODUCTION Rationale of research 1.1 During the twentieth century, mythology became more popular with various theories referring to the notions of myths When researchers reviewed literary works from the mythical perspective, they would determine the original form and function of mythical factors in the primitive culture In particular, researchers were able to analyze the transformation of the form and function about mythical elements when they brought them into literary works 1.2 The appearance of mythology has ever played an important part in humans’ lives Learning about mythical factors in literary works is to study, analyze and explain why myths have had the enduring vitality in literature As a result, the spiritual culture of people and the nation has been revealed, and the need of experiencing unique art forms has been highly appreciated 1.3 The strange stories are a genre of Vietnamese narrative prose works in the Middle Ages They were studied individually from the perspective of sociology, poetics, etc Therefore, Vietnamese strange stories in the Middle Ages had to be studied from various perspectives to expose their special values 1.4 The strange stories originated from China, and then they strongly affected on the cultural lives of the Vietnamese people The study of Vietnamese strange stories in the Middle Age according to mythical perspectives is an approach to problems which have not solved and are a gap in the research topics 1.5 Studying about the strange stories is an essential content in the curriculum of general education and higher education in Vietnam The deciphering of the mythical elements in the strange stories will help readers and learners understand more about the value of the works Those things are also consistent with the trend of integration - integrating related knowledge in each subject and many subjects in the teaching process at High Schools and Universities, or Colleges 1.6 The genre of Vietnamese strange stories was originated from China The influence of Chinese strange stories also spread to other East Asian countries such as Japan and Korea It is the regional genre Although strange stories of East Asian countries had the same genre, they all revealed the profound national spirit and cultural distinction of each nation The researcher identified and explained the similarities and differences of using mythical factors from Vietnamese and Chinese strange stories Regarding to the strange stories, the researcher will clarify the cultural interference and the unique cultural values of each country For the above reasons, the researcher chooses the topic: Vietnamese strange stories in the Middle Ages according to the mythical perspective (comparing with Chinese strange stories on those days) Purposes and tasks of research 2.1 Purposes of research The thesis was built to study the presence, origin and meaning of mythical elements about Vietnamese strange stories in the Middles Ages The comparison of mythical factors about Vietnamese strange stories with Chinese strange stories had indicated the similarities and differences in the system of the two countries 2.2 Tasks of research The study will be carried out on surveying the overview of the research context and determining the approachs of the thesis 3 Then the main features of myths and the representation of myths in Vietnamese literature will be analysed Finally, Vietnamese strange stories in the Middles Ages according to the perspectives of mythical thinking and mythical expression art compared with medieval Chinese strange stories will also be analysed Subjects and scopes of research 3.1 Subjects of research The subjects of research are the mythical elements in the strange stories of Vietnam and China in the Middle Ages 3.2 Scopes of research The researcher will conduct a survey on Vietnamese strange stories of the Middle Ages in the text which is Collection of Chinese characters' novels of Vietnam, Volumes and 2, (Tran Nghia, The World Publisher, 1997) The collection consists of Thanh Tong di thao (The manuscript of Thanh Tong - Le Thanh Tong?), Truyen ki man luc (The collection of strange stories Nguyen Du), Truyen ki tan pha (The new collection of strange stories - Doan Thi Diem), Tan truyen ki luc (The new strange stories - Pham Quy Thich), Truyen ki trich luc (Incomplete recording of stories and autographs - No name), Van nang tieu su (Collection of legends - Pham Dinh Duc), and Lan Tri kien van luc (Literary works of Lan Tri - Vu Trinh) Besides, the researcher will also survey on the Medieval Chinese strange stories which will be analysed according to the strange stories of the Tang dynasty, short novels of the Ming dynasty as Tien dang tan thoai (New stories told while the light went off of Cu Huu), and the Thanh dynasty with Lieu trai chi di (Strange stories are written in the temporary house of Bo Tung Linh) 4 Methods of research The methods of research will be used as (1) mythological criticism, (2) historical and social criticism, and (3) poetics criticism New contributions of research - The thesis specified, gave statistics, classified mythical elements about strange stories of Vietnam and China Besides, it applied mythical theory to expain, analyze the morphology and semantics of those elements - The thesis identified and analyzed the similarities and differences about morphology and semantics of myths in the strange stories and mythical stories Then, the thesis analyzed popular culture, the imprint of the times, and the writers’ creativeness in inheriting the mythical elements - The thesis identified, analyzed, and explained the similarities and differences about morphology and semantics of mythical factors in the strange stories of Vietnam and China From that, the thesis pointed out the cultural interference and the unique values of each country - The thesis is the first work to be conducted to identify and analyze the mythical elements about Vietnamese strange stories comparing with Chinese strange stories in the Middle Ages The thesis can be used as a reference in the process of researching and teaching medieval Vietnamese literature at university Organization of thesis The thesis consists of six main parts which are table of contents, introduction, the four chapters, conclusion, references and appendices 5 CHAPTER OVERVIEW OF THE RESEARCH SITUATION ABOUT VIETNAMESE STRANGE STORIES IN THE MIDDLE AGES AND THE APPROACHS OF THE THESIS 1.1 OVERVIEW OF THE RESEARCH SITUATION ABOUT VIETNAMESE STRANGE STORIES IN THE MIDDLE AGES When studying the topic of the thesis: Vietnamese strange stories in the Middle Ages according to the mythical perspective (comparing with Chinese strange stories on those days), the researcher based on the content and the art of narrative works in Vietnam from the 10th century to 19th century and the genre division of the previous researchers From that, the researcher determined the scopes of the survey about typical Vietnamese strange stories in the Middle Ages, including the following main works as Thanh Tong di thao (The manuscript of Thanh Tong - Le Thanh Tong?), Truyen ki man luc (The collection of strange stories - Nguyen Du), Truyen ki tan pha (The new collection of strange stories - Doan Thi Diem), Tan truyen ki luc (The new strange stories - Pham Quy Thich), Truyen ki trich luc (Incomplete recording of stories and autographs - No name), Van nang tieu su (Collection of legends - Pham Dinh Duc), and Lan Tri kien van luc (Literary works of Lan Tri - Vu Trinh) 6 1.1.1 Studying Vietnamese strange stories in the Middle Ages from the perspective of genre 1.1.1.1 Naming For the strange stories, researchers had various ways of naming and classifying them; however, the term "strange stories" has been used by the majority of researchers 1.1.1.2 The process of formation and development The strange stories have been existed according to a genre including beginning stages, developing stages, and regressive stages 1.1.1.3 Characteristics Vietnamese strange stories shaped the genre of both content and art They were often written to be true to daily lives of characters with love between men and women In general, no matter whom writers wrote about, they always brought the ‘strange’ things to the readers 1.1.2 Studying Vietnamese strange stories in the Middle Ages from the perspective of works As the best works of Vietnamese strange stories, Truyen ki man luc (The collection of strange stories - Nguyen Du), and Thanh Tong di thao (The manuscript of Thanh Tong - Le Thanh Tong ?) are mentioned or analyzed the most in many articles, books, and theses 1.1.3 Studying Vietnamese strange stories in the Middle Ages from the perspective of comparision The comparison of Truyen ki man luc (The collection of strange stories - Vietnam) and Tien dang tan thoai (New stories told while the light went off - China) has been of most interest to many researchers The comparisons showed that Vietnamese had ever preceived foreign literature flexibly and creatively 1.1.4 Studying Vietnamese strange stories in the Middle Ages from the perspective of folklore Some researchers confirmed that the strange stories had ever thought to have a close relationship with folklore and religion 1.2 The approachs of the thesis The researcher mainly applied structural theories, anthropological theories, and psychoanalytic theories about myths in order to study about mythical concepts in strange stories The researcher only focused on applying the theories to help discuss about myths In addition, the research also applied the theories of structuralism: the conception of mythical structure of C.L Strauss; anthropological theories: the conception of animism of E.B.Tylor to identify and analyze the characteristics of thinking, art of myths and the presence of myths in Vietnamese strange stories in the Middle Ages The research applied psychoanalytic theories (especially the conception of C.G Jung) to study archetypes and emotional experiences in Vietnamese strange stories in the Middle Ages The researcher used the concepts of poetic theories to model the works and analyze the elements in the myths and in strange stories of Vietnam and China in the Middle Ages 8 CHAPTER MYTHS AND THEIR PRESENCE IN VIETNAMESE LITERATURE 2.1 Myths According to the notions of some previous researchers, myths can be defined as ancient folk stories telling about gods, characters, natural and social phenomena that were the first appearance of humans “They are stories about the gods, the adored characters or related characters to the gods, about the generations appeared in the early times, participating directly and indirectly in the creation of the world as well as the creation of its factors – nature and culture” (Bui Manh Nhi, p 74, 2012) This research was conducted to study mythical elements existed in the mythical stories 2.2 Mythical thinking 2.2.1 Homogeneity of categories As surveying myths of Vietnam and China, the research realized that mythical thinking has the homogeneity of elements in pairs of categories, and the most typical ones are between nature and supernature; human and supernature; human and nature, beginning – cause 2.2.2 The inclusion of archetypes The archetypes are the symbols of origin, enduringness, and universality, so myths contain a variety of archetypes, including both natural and social archetypes 9 2.3 Mythical art Myths showed the features of mythical art such as building characters, motifs, space and time 2.4 Mythical presence in Vietnamese literature 2.4.1 Folklore Narrative genres of folk literature such as legends, heroic epics, and fairy tales are the profound inheritance of mythical thinking and poetics In particular, they have inherited the concepts of animism, totemism from myths 2.4.2 Written literature Regarding to Vietnamese literature in the Middle Ages, transforming from mythical elements into literary works was recognized the most through the stories of "gods, demons, heroes" and strange stories Therefore, the myths were reflected in them both content and art For the literary works of the twentieth century, the inheritance of myth was most evident in short stories and novels after Renovation Period (1986) They did not only show the mythologization of religious characters, but they also expressed the problem of deciphering the myths - having holy explanation of many historical and cultural characters and events The mythical motifs, illusory and spiritual time and space of myths were also inherited in modern literary works to reveal more clearly the real life and inner of people For Chinese literature, mythical elements also had various expressions in literary works in each historical period 10 CHAPTER VIETNAMESE STRANGE STORIES IN THE MIDDLE AGES - VIEWING FROM THE MYTHICAL THINKING (COMPARING WITH CHINESE STRANGE STORIES ON THOSE DAYS) 3.1 Divinising folk characters 3.1.1 Historical characters According to the survey results, 11/104 strange stories showed the divinization of historical characters among typical Vietnamese strange stories The writers of strange stories seeing the extraordinary in specific people, bestowing them with ultimate authority, creating a shimmering halo for the characters had deified historical characters The honoring of historical characters showed that humans were aware of loving and believing in those characters, and being proud of traditional values of the nation The survey results also showed that typical strange stories of China hardly expressed inspiration to honor historical characters Instead, Chinese strange stories were mainly interested in strange loves and strange dates of humans in daily lives The typical inspiration of Chinese strange stories was worldly inspiration, and in fact, Chinese strange stories were the works of urban culture 3.1.2 Religious characters According to the survey results, 16/104 Vietnamese strange stories and 30/118 Chinese strange stories showed the deification of religious characters, and most of them were monks and Taoists who could foretell, transform and eliminate demons They replaced the image of the cosmic tree to the task of connecting heaven and earth, keeping in touch with the gods to protect human beings The deification of religious characters manufested love 11 and respect for humans who had wisdom, noble feelings and extraordinary actions The deification of folk characters expressed the homogeneity of the categories of humans and supernatures in mythical thinking 3.2 The rebirth of archetypes 3.2.1 God archetype According to the survey results, 44/104 Vietnamese strange stories and 46/118 Chinese strange stories showed inspiration to honor the gods Gods of things and phenomena in nature have still existed such as a god of rain, a god of lightning, a god of wind, a god of river, a god of sea who are belived to be manifesting and transforming by controlling natural phenomena In addition to the gods representing the forces of nature, there were various other gods, (including fairies) In strange stories; many talented, virtuous, honorable characters also became gods Therefore, human's attitude towards the gods is one of admiration, awe, and gratitude 3.2.2 Demon archetype According to the survey results, 39/104 Vietnamese strange stories and 55/118 Chinese strange stories were written about demonic characters These characters included ghosts; goblin animals, plants and objects Because of some cultural differences, the most typically miraculous character of Chinese strange stories was the fox; however, it was hardly ever mentioned in Vietnamese strange stories On the other hands, characters written in Vietnamese strange stories were of great personality Demonic characters mentioned many times in strange stories made the shaping of strange stories in particular and written literature in 12 general Demonic characters had the same lives of thought, emotion, and action as complex as humans Particularly, there used to be demonic characters (usually female) in strange stories who were searching of free and intense love When humans met with demons, they were frightened; however, they were loved and empathized 3.2.3 Water archetype According to the survey results, 34/104 Vietnamese strange stories and 20/118 Chinese strange stories were written about the water archetype In the strange stories, the water archetypes such as clouds, rain, rivers, seas, ponds, lakes, lagoons, and creeks were mentioned many times In the strange stories, water archetype still retained the original meaning as in the myths It was the source of life, purification, and rebirth Humans’ experience in water was also reflected in the belief that there were worlds where water could bring humans a better life The water archetype did not only show the humans’ experience, but it also discreetly reflected the people's attitude towards the social reality at that time 3.2.4 Night archetype According to the survey results, night archetype occured with the same frequency in Vietnamese strange stories (55/104 stories) and in Chinese strange stories (53/118 stories) Night was a sacred time – a time when supernatural forces often appeared in the mundane world Fantasy characters helped mundane characters (mainly schoolboys) fulfilled their dreams of love, fame and assets Fantasy characters also borrowed the night to search for lovers and friends in the mundane world Night was the time when the unconsciousess, aspirations, and strong personality of the characters were revealed the most 13 In general, Vietnamese and Chinese strange stories inherited mythical thinking in the direction of expanding and mundaneizing the characters and archetypes of myths Since then, the characters and the archetypes became close to humans’ lives 14 CHAPTER VIETNAMESE STRANGE STORIES IN THE MIDDLE AGES - VIEWING FROM THE MYTHICAL ART (COMPARING WITH CHINESE STRANGE STORIES ON THOSE DAYS) 4.1 Mythical motifs in Vietnamese strange stories in the Middle Ages 4.1.1 Epiphany motif The epiphany of the god was mentioned in 42/204 Vietnamese strange stories and in 43/118 Chinese strange storiess Gods could transform into things, phenomena or incarnate in the form of humans in front of other individuals The gods often manifested themselves through dreams to support humans, especially students Besides, the epiphany in a dream also satisfied the personal desires of the gods such as requests for worship, lawsuits, couple reunions Therefore, the epiphany in strange stories was really earthly 4.1.2 Transforming motif Making a survey about Vietnamese and Chinese myths, the researcher realized that the transforming motif consisted of two main forms as (1) the form of an object that turned into a person, and (2) the form of a person that turned into an object The two forms of transformation appeared in 46/104 Vietnamese strange stories and in 57/118 Chinese strange stories The subject of the transformation had not needed the help of supernatural forces Moreover, the transforming characters were all for very mundane reasons such as searching for lovers or soul-mates The swift transformation of fantasy characters created both a real thing and non-real thing of the strange stories 15 4.1.3 Conquering death motif The motif of conquering death appeared in 23/104 typical strange stories of Vietnam and in 44/118 typical strange stories of China Its appearance in Chinese strange stories was more common than in Vietnamese one One of the most important reasons was that influence of Taoism became very popular in China It had ever created a spiritual fulcrum for people that lives could be eternal after death Besides, the motif also expressed the thought of encouraging good things and punishing evil ones advising people to live honestly in order to be deified or rewarded with longevity 4.1.4 Strange marriage motif Motif of strange marriage appeared in 21/104 Vietnamese strange stories and in 42/118 Chinese strange stories In these works, the love relationship between people and fantasy characters was not to give birth to extraordinary characters like in mythical stories, and it only helped satisfy the incident feelings of humans The love between a couple was the only happiness of humans However, only fantasy characters were the strongest ones who could seek their love, and strange dates and fantasy characters were the only ones who brought love According to the motif of strange marriage, the author discreetly expressed humans’ attitude towards the reality of life through a new and surreal form 4.2 Mythical space in Vietnamese strange stories in the Middle Ages 4.2.1 Co-existence space of real and non-real world According to the survey, the co-existence of the real world and the non-real world in Vietnamese strange stories was 21/104 With romantic inspiration, the Chinese strange stories appeared 16 this co-existence in many works (35/118 stories) The space coexistence of realms in Vietnamese and Chinese strange stories was mainly the co-existence of (1) the earthly world and the celestial world; (2) the earthly world and the fairy world; (3) the earthly world and the aquatic world; and (4) the earthly world and the hell 4.2.2 Co-existence space of sacred center and secular periphery In the Vietnamese strange stories, 59/104 stories contained co-existence space of sacred center and secular periphery, and the ratio was 49/118 in the Chinese strange stories Temples, hermitages, caves, mountains, forests, abandoned houses, river wharfs, mounds, tombs were the sacred center in Vietnamese and Chinese strange stories Therefore, the co-existence space of sacred center and secular periphery was most obvious in the appearance of worship construction in the living space of people 4.3 Mythical time in Vietnamese strange stories in the Middle Ages 4.3.1 Co-existence of synchronic time According to the survey, 23/104 Vietnamese strange stories and 7/118 Chinese strange stories referred to ritual time It was a time when there was spiritual power, and it could create the meeting between humans and supernatural forces even for a moment Therefore, humans lived with both mundane time and sacred time - the time of ritual practice 4.3.2 Co-existence of diachronical time There were 35/104 in the Vietnamese strange stories and 39/118 in the Chinese strange stories mentioned time of diachronical co-existence (real and karmic reincarnation time) It showed that humans were aware of thinking of the ancestors and 17 the previous generations It also made the works to diachronically expand the amplitude of time and the scope of reflecting humans’ life Besides, it had the function of promoting good things and punishing evil things while humans created their own destiny The motifs of mythical space and time helped the strange stories to expand the amplitude of reflection in various aspects The writers inherited mythical elements, and they also modifed them to be in accordance with the meaning of the strange stories as well Therefore, the works had both the illusory color of the myths and the closeness to human life CONCLUSION Although the strange stories were not valued as much as poetry and other prose genres, they had achieved remarkable results They had strongly reflected humans’ lives with magical and delicate penmanship In addition, there were a relatively large number of works, and many people were interested in reading them As a result, they had become very popular and had been of great importance It could be said that the strange stories in the Middle Ages were one of the important narrative genres in literature of Vitenam and China Recently, when the science of myths had been formed, the researcher wanted to choose a new method to learn much about the strange stories in Vietnam As one of the typical genres of narrative prose in the Middle Ages, the strange stories were paid much attention to by many researchers Because of the genre characteristics of medieval literature, they were called by different names by researchers, authors, and introducers Although they were originated from China, the Vietnamese strange stories had their own lives with their beginnings, brilliant development, 18 improvement and integration with other genres They were always works written about the nation and Vietnamese people, and they were the products to combine the ability of the writers’ writing and had an influence by folklore and culture of Vietnam Although a number of researchers mentioned, analyzed, and explained the mythical elements about Vietnamese strange stories in the Middle Ages, there has not been a work to systematically study about Vietnamese strange stories in the Middle Ages according to a mythical perspective The researcher mainly applied structural theories, anthropological theories, psychoanalytic theories on the mythical issues to study myths in the strange stories In addition, the researcher also used the concepts of poetic theories to model the works and analyze the elements After the process of applying theories of mythical criticism to study medieval Vietnamese strange stories comparing with medieval Chinese strange stories, the reseacher found that the inrush of mythical factors in the strange stories did not only show the mythical thinking of the authors in particular and people in the Middle Ages in general, but they also created a change about the form of presenting them When conducting a survey on myths, the researcher found mythical feelings of humans about themselves, nature, supernature and real life That was the concept of animism, loneliness in front of the endless universe; however, humans were small, and humans’ lives were limited As a result, it was shown specifically through the characteristics of mythical thinking - the homogeneity of elements in pairs of categories: humans - nature; nature - supernature; humans – supernature; beginning – cause; and the inclusion of archetypes The conceptions have been kept 19 up to now when science seemed to have enlightened everything The most noticeable existence of myth is a mythical stories, so it also had some artistic features, and the most typical feature was the art of building characters, motifs, space and time Myths casted its shadow into literature as proving the permanence of the spiritual cultural sediments of human In Vietnamese and Chinese literature, the representation of myths became very diversified in both folklore and written literature The representation of myth in literature was not only in mythical thinking, but it was also in mythical art In general, the return to myths - to folklore - was the process by which a literary work was returning to the spiritual world and the unconscious world of people through a form of "strangeization" full of mystery In terms of thinking, the strange stories had inherited myths to express the inner world of people and the nation Through the process of conducting surveys on the strange stories, the researcher found that they had deified characters of history and religion For this reason, it expressed the homogeneousness of categories between human and supernature in mythical thinking It was strongly expressed in the strange stories, but it was not in mythical stories Historical characters had been deified, and they possessed the same supernatural powers as gods After their death, they still supported humans’ lives They existed in endless space, eternal time like the gods in myths In addition to historical characters, the strange stories also represented religious characters who were monks and Taoists They replaced the image of the cosmic tree in mythical stories They were believed to have many special powers to connect humans and gods Besides, they could directly help humans or ask gods to support them The authors of 20 the strange stories and their readers had deified historical characters - seeing the extraordinary in specific people, endowing them with supreme power, creating a shimmering halo for the characters The honoring of historical characters showed that humans were aware of loving and believing in those characters, and being proud of traditional values of the nation The deification of religious characters indicated love and respect for those who had wisdom, noble feelings and extraordinary actions The religious characters in the strange stories had reflected the influence of religion on the Vietnamese and their aesthetic sentiments The strange stories were an inspiration of the experience to archetypes The most typical ones in the strange stories were the god, demon, water and night In Vietnamese and Chinese strange stories, archetypes became closer to humans’ lives Researcher C.G.Jung said that myths contained archetypes - symbols of the collective unconscious E Cassirer's symbolic theory or L.L Bruhl's theory of primordial consciousness… also confirmed that the symbols was the core sign of myths As a result, the strange stories inherited the archetypes in myths in the direction of experience; the forms and meanings of archetypes had been expanded and secularized However, humans’ emotions were still a complex when experiencing archetypes: they were empathetic, grateful, attached, scared, but they were also frightened and selfconscious The archetypes did not only contribute to affirming the genrestyle of the strange stories, but they also created a deep sympathy in the hearts of readers when revealing the instincts and mysterious hidden corners of the humans’ soul 21 In terms of expressing methods, the strange stories inherited the myths to expand the range of reflection, create a multi-meaningful voice for the stories According to E.W.Count, because of the relationship of origin and similarity, myths and literature described the same "mythical grammar" Surveying the strange stories of Vietnam and China, the researcher found that the strange stories inherited some mythical poetic elements Representation was the mythical motifs, space and time Mythical motifs in the strange stories such as epiphany motif, transformating motif, conquering death motif, strange marriage motif Mythical motifs had been mundane, helping the strange stories express life in a form of shimmer and fancifullness In the strange stories of Vietnam and China, the mythical space was coexistence space of real and non-real world, co-existence space of sacred center and secular periphery The mythical time in the strange stories was time of synchronic co- existence and time of diachronical co-existence The space and time of co-existence proved that the strange stories were the interweaving of the virtual and the real, the sacred and the mundane Therefore, humans could escape from reality which was full of pain and tears Besides, humans thought that they had sacred space and time They believed that they were supported and protected when encountering the opposites and pains of life Time and space of co-existence helped the stories to expand the range of reflections in various directions The characters were free to move mentally and physically In general, the elements of mythical poetics were used as a new form of reappearance of reality in the strange stories, so they could create multi-meaning for the stories 22 The strange stories were the regional genre As other East Asian countries: Japan, South Korea, North Korea, Vietnamese literature had acquired the strange stories from Chinese literature, especially from Tien dang tan thoai (New stories told while the light went off of Cu Huu) When studying Vietnamese strange stories in comparision with Chinese strange stories from a mythical perspective, the researcher realized the frequency, morphology and semantics of the mythical elements in the strange stories of Vietnam and China had similarities and differences through specific statistics This proved that Vietnamese strange stories in the Middle Ages expressed the values of Vietnamese culture besides their acquirement and influence Although the strange stories of East Asian countries shared the same genres of the strange stories, they revealed the deep national spirit and cultural differences of each nation Vietnamese strange stories affirmed their personality with patriotic thought and worldly inspiration Historical characters who had devoted themselves to the great cause of the country were deified and transformed into immortal gods - expressing the strong national pride of the strange stories The strange stories were associated with the situation of the countries and humans, reappeared the real life of Vietnamese people In the endless flow of time, the value of myths and folklore had never fallen into oblivion Regarding to the myths and the original spiritual elements of humans, the strange stories did not only affirm the personality of the genre, but they also created a deep sympathy in the readers' soul LIST OF PUBLISHED ARTICLES AND SCIENTIFIC WORKS RELATED TO THE THESIS THEME Hoang Thi Thuy Duong (2016) Decoding night time in "Lieu trai chi di" of Bo Tung Linh from the mythological perspective Ho Chi Minh City University of Education Science Journal of Science, 5, 84 – 90 Hoang Thi Thuy Duong (2016) Some typical motifs in "Lieu trai chi di" of Bo Tung Linh from the mythological perspective Can Tho University Journal of Science, 46C, 7-14 Hoang Thi Thuy Duong (2017) "Truyen ki man luc" of Nguyen Du from the perspective of archetypal criticism, Proceedings of the scientific conference for graduate students and PhD students in the academic year 2017-2018 (p.41-51) Ho Chi Minh City: Ho Chi Minh City University of Education Publishing House Hoang Thi Thuy Duong (2018) "Truyen ki man luc" of Nguyen Du from Sigmund Freud's theory of the personal unconsciousness Can Tho University Journal of Science, volume 54, No 3C, 216 – 222 Hoang Thi Thuy Duong (2018) Characters in strange stories of Vietnam and China from the perspective of mythological cricism Duy Tan University Journal of Science and Technology, 5, 25 – 32 Hoang Thi Thuy Duong (2018) Researcher Le Tri Vien's point of view on the world's perception of medieval people: the application of understanding "Thanh Tong di thao" Le Tri Vien – the talented music score (p.81 – 91) Ho Chi Minh City: Ho Chi Minh City University of Education Publishing House Hoang Thi Thuy Duong (2019) Read Vietnamese and Chinese strange stories from the point of view of complex thinking of Edgar Morin Proceedings of the international conference: East Asia – literary research and education issues (p.85 – 90) Ho Chi Minh City: Culture and Arts Publishing House Hoang Thi Thuy Duong (2019) Myths in Vietnamese and Chinese strange stories and the expression of Vietnamese cultural values Proceedings of the International Scientific Conference: Researching and Teaching Vietnamese and Vietnamese Studies in Universities (p.130 – 138) Hanoi: Hanoi National University Publishing House ... characters' novels of Vietnam, Volumes and 2, (Tran Nghia, The World Publisher, 1997) The collection consists of Thanh Tong di thao (The manuscript of Thanh Tong - Le Thanh Tong?), Truyen ki man... Nguyen Du), and Thanh Tong di thao (The manuscript of Thanh Tong - Le Thanh Tong ?) are mentioned or analyzed the most in many articles, books, and theses 1.1.3 Studying Vietnamese strange stories... stories in the Middle Ages, including the following main works as Thanh Tong di thao (The manuscript of Thanh Tong - Le Thanh Tong?), Truyen ki man luc (The collection of strange stories - Nguyen
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