1. THE 1926 INAUGURATION OF CAODAISM (PREFACE-I)

A CONCISE CAODAI HISTORY:

THE 1926 INAUGURATION

FROM HEART TO HEART

From the earliest beginnings of Caodaism till now, the history current has been flowing through innumerable ups and downs, heroic curves and melancholy bends. To keep the best record of such events, generations of talented and enthusiastic historians are being expected to contribute their efforts.

I myself am not at all a historian. Due to my own needs of understanding my faith’s history, I have been interested in reading Caodai history books. Then, thinking that most of my co-religionists must have the same needs, I started compiling a few booklets to offer a concise and general history of Caodaism. Each booklet only focuses on a specific period or event of Caodai history. For instance, the present booklet concentrates on the Inauguration held in November 1926 at the Thiền Lâm holy house (in Gò Kén, Long Thành village, Tây Ninh province).

Collected from various sources, the portraits of twenty-eight earliest venerable Caodai apostles are printed in this booklet. Due to the paper limit, below each photo is only the apostle’s name and dates. I do expect that the reader would understand and forgive such unwilling-ness.

While preparing the English text included in this booklet, I have got lots of helpful suggestions and corrections provided by my respectable teaching colleague Tú Đoàn, whom I would like to express my sincere appreciation to.

At present, thousands of these booklets are placed in our friendly readers’ hands thanks to our innumerable noble and generous donors, who have strongly, unceasingly, and enthu-siastically supported the Programme of Joining Hands for Free Caodai Publications.

With heart and soul, we should spare a thought of them, and pray to God for His blessings upon our benefactors, their ancestors and relatives as well.

Namo Caodai the Immortal Mahabodhisattva Mahasattva.

July 2015

HUỆ KHẢI

*

At 8 p.m. on Wednesday night of 29 September 1926, there was a large meeting so as to prepare the registration for the Caodai legal entity at the residence of apostle Nguyễn Văn Tường,⁽[1]⁾ also called Võ Văn Tường, at 237 bis on an alley off Galliéni boulevard, district 1, Saigon (today 208 Cô Bắc street, district 1).

Co-chaired by Daoist Cardinal Thượng Trung Nhựt (Lê Văn Trung), Confucian Cardinal Ngọc Lịch Nguyệt (Lê Văn Lịch), and Thượng Phẩm Cao Quỳnh Cư, the historic meeting was attended by hundreds of the earliest Caodai apostles and followers.

As a result, a list of two hundred and forty-five Caodaists’ signatures was enclosed with the registration file whereas the declaration text in French dated 07 October 1926 bore the names of twenty-eight Caodai apostles. Then Cardinal Thượng Trung Nhựt himself took all the dossier to Cochinchina Governor’s Palace (today the Municipal Museum at 65 Lý Tự Trọng street, district 1) to submit to Acting Governor Le Fol on Thursday 07 October 1926.⁽[2]⁾

The said text in French dated 07 October 1926 is truly the official Declaration of the Foundation of Caodaism. Indeed, it can be judged as follows:

“The Declaration of the Foundation of Caodaism is a historic turning-point. It closed the earliest beginnings of Caodai faith and simultaneoulsy started a large spread of this new faith throughout Cochinchina’s provinces before the Caodai Inauguration was formally celebrated in Long Thành village, Tây Ninh province, in mid-November 1926. In other words, the Caodai Declaration in October 1926 is a milestone in the Caodai history, marking a new period when this endogenous faith was officially introduced to the public as an institutional religion.” ⁽[3]⁾

Between the 1926 Inauguration and the earliest beginnings (from 1920 till the end of September 1926) was a transition step, which was named Phổ Độ Lục Tỉnh (the Cochinchina-wide diffusion) and lasted a month.

I. THE COCHINCHINA-WIDE DIFFUSION

In 1832, under the reign of king Minh Mạng, southern Vietnam was divided into six provinces (An Giang, Biên Hòa, Định Tường, Hà Tiên, Phiên An, and Vĩnh Long). Thus, the name “Lục Tỉnh” (six provinces) did exist in 1832. Two years later, “Lục Tỉnh” was called “Nam Kỳ” 南圻, which literally means southern territory. In 1835, Phiên An province was named Gia Định province.

After the six provinces of Nam Kỳ had become a French colony (1867), they were divided into twenty-one provinces (1899) as follows:

- The former An Giang was split into five provinces: Cần Thơ, Châu Đốc, Long Xuyên, Sa Đéc, and Sóc Trăng.

- The former Biên Hòa was split into four provinces: Bà Rịa, Biên Hòa, Cap Saint-Jacques (say Vũng Tàu), and Thủ Dầu Một.

- The former Định Tường became Mỹ Tho.

- The former Gia Định was split into five provinces: Chợ Lớn, Gia Định, Gò Công, Tân An, and Tây Ninh.

- The former Hà Tiên was split into three provinces: Bạc Liêu, Hà Tiên, and Rạch Giá.

- The former Vĩnh Long was split into three provinces: Bến Tre, Trà Vinh, and Vĩnh Long.

Under the French colonial rule, Nam Kỳ was called Cochinchine; Trung Kỳ, Annam; and Bắc Kỳ, Tonkin.

Dividing Nam Kỳ into twenty-one provinces, maybe the French colonialists wished to wipe out the name “Lục Tỉnh” from the heart and soul of the residents, so as to break off their attachment to the tradition - a psychological manoeuvre coupled with oppressions against patriotic resistance movements. Nonetheless, the name “Lục Tỉnh” (also called “Lục Châu”) was still kept well in the Nam Kỳ residents’ mind. Thus, in the 1926 autumn, when launching their religious diffusion throughout southern Vietnam, the earliest Caodai apostles officially named their efforts “Phổ Độ Lục Tỉnh”, which literally means the universal salvation in the six [former Cochinchinese] provinces.⁽[4]⁾

Nhiêu Lộc, 28 July 2015

HUỆ KHẢI

---

⁽[1]⁾ As for the years of birth and death of Caodai apostles, see “Appendix” (see the end of part VIII).

⁽[2]⁾ [Huệ Khải 2010: 32-34].

This footnote indicates that the above information is from a book by Huệ Khải, published in 2010, pages 32-34. For the related source in details, see “Reference Books” (p. 101).

⁽[3]⁾ [Lê Anh Dũng 1996: 182].

⁽[4]⁾ [Huệ Khải 2010: 7-10].

REFERENCE BOOKS

Cơ Quan Phổ Thông Giáo Lý Đại Đạo, Lịch Sử Đạo Cao Đài. Quyển I. Hà Nội: Tôn Giáo, 2005.

Cơ Quan Phổ Thông Giáo Lý Đại Đạo, Lịch Sử Đạo Cao Đài. Quyển II. Hà Nội: Tôn Giáo, 2008.

[Huệ Khải 2010], Đất Nam Kỳ - Tiền Đề Pháp Lý Mở Đạo Cao Đài. / Cochinchina as a Legal Precondition for the Foundation of Caodaism. Hà Nội: Tôn Giáo, 2010.

[Hương Hiếu 2], Đạo Sử. Quyển II. (mimeographed). Tòa Thánh Tây Ninh, không năm xuất bản.

[Lê Anh Dũng 1996], Lịch Sử Đạo Cao Đài Thời Kỳ Tiềm Ẩn 1920-1926 / History of Cao Dai - the Beginnings of Early Cao Dai 1920-1926. Huế: Thuận Hóa, 1996.

[Nguyễn Văn Hồng 1], Đạo Sử Nhựt Ký. Quyển 1 (1925-1934). Bản thảo (1.213 trang).

[Thánh Ngôn Hiệp Tuyển 2]. Quyển 2. Sài Gòn: Tòa Thánh Tây Ninh, 1966.

2. THE 1926 INAUGURATION OF CAODAISM (II-III)

A CONCISE CAODAI HISTORY:

THE 1926 INAUGURATION

II. A CAODAI BOOKLET: GENERAL ANNOUNCEMENT TO THE PUBLIC

In the Foundation Declaration dated 07 October 1926, the earliest Caodai apostles stated:

“Au nom de très nombreux Annamites qui ont entièrement approuvé ces études et dont la liste est ci-jointe, les soussignés ont l’honneur de venir respectueuse-ment vous déclarer qu’ils vont propager à l’humanité entière cette Sainte Doctrine.” ⁽[1]⁾

Translation:

On behalf of the majority of the Vietnamese who entirely approve these studies and whose list is enclosed, we, the undersigned, have the honour to declare that we will diffuse this sacred teaching to the whole humanity.⁽[2]⁾

A few days right after the registration for the Caodai legal entity mentioned above, the earliest Caodai apostles unceasingly prepared the Cochinchina-wide diffusion. One of their tasks was the compilation of a booklet entitled Phổ Cáo Chúng Sanh (General Announcement to the Public).

Before having their booklet printed, the earliest Caodai apostles presented the manuscript to Caodai God for revision. At the séance on Wednesday 13 October 1926, the Supreme Being said to apostle Lê Thế Vĩnh, “Vĩnh, read out the text, and wait for my correction! Whenever I lower the beaked basket (corbeille a bec) please have a pause.” ⁽[3]⁾

Later, Phổ Cáo Chúng Sanh (14 pages, 15x24cm), was printed at l’Imprimerie de l’Union (Saigon). The cover was made of thin red paper (often used for file folders). Printed on the front cover was the date 15 October 1926. As an early publication of the new faith, it was officially spread out during the Cochinchina-wide diffusion which commenced on Saturday 16 October 1926 and lasted a month.

[Plate 1: Phổ Cáo Chúng Sanh (1926) / General Announcement to the Public (1926), front cover.]

1. Summary of General Announcement to the Public

Phổ Cáo Chúng Sanh (General Announcement to the Public) contains over four thousand words. At the beginning, it asserts that all species on earth have come from the same Creator, who has been named differently by different races at different times and places. Again, it affirms that all Buddhas, Immortals, Saints, or Lord Jesus Christ (i.e., all existing religions on earth) have come from Origin, namely Dao.

In the two previous salvation eras, the Supreme Being manifested Himself on earth under various names like Dipankara the Ancient Buddha, Shakyamuni, Laozi, and Jesus Christ, etc. Presently, in the Third Era, God has come to save this world under the name Cao Đài Tiên Ông Đại Bồ Tát Ma Ha Tát (Caodai the Immortal Mahabodhisattva Mahasattva). His name implies the Caodai guideline, which says the Three Teachings return to Origin, because Caodai relates to Confucianism, the Immortal to Daoism, and Mahabodhisattva Mahasattva to Buddhism.

Also, based on Caodai holy teaching, General Announcement to the Public explains that in the two previous salvation eras, human beings were subject to geographical separation and their knowledge was not developed enough; accordingly, God’s teaching had to be split into Ngũ Chi (Five Branches), namely the Ways of Man, of Gods, of Saints, of Immortals, and of Buddhas, so as to accord with local customs and cultures.

In the Third Era, geographical distances have been shortened and human knowledge has been highly developed; consequently, God has founded Caodaism to lead the Five Branches back to One (Dao). Unlike in the two previous eras, the Founder of the new religion is God Himself, not an incarnate one. In this Era, to bestow holy teaching upon man, the Heavenly Powers use a traditional way of communion known as cầu cơ, which means evoking spirits with a beaked basket (corbeille a bec).

Besides, General Announcement to the Public states that the Caodai icon for worshipping God is the Left Eye (Thiên Nhãn, the God’s Eye). On the altar at a holy house (thánh thất, Caodai temple) are also the icons of the Three-Teaching Founders (Shakyamuni, Laozi, and Confucius), of the Three-Teaching Founders’ Representatives (Li Taibai, who represents Daoism; Guanyin, Buddhism; and Guan Sheng, Confucianism), of Jesus Christ (representing the Way of Saints), and of Jiang Taigong (representing the Way of Gods).

At the end, General Announcement to the Public reports that on 07 October 1926 “Lê Văn Trung, ex-member of the Conseil Supérieur de l’Indochine - the Superior Council of Indochina” submitted the Foundation Declaration to the French Governor of Cochinchina and he “was welcomed and praised” (p. 14).

2. Judging General Announcement to the Public

No matter how thin it is, General Announcement to the Public can truly introduce some crucial points of the fledgling faith; for instance, its guideline (the Three Teachings return to Origin; the Five Branches return to One), its slogan (Underlying all religions is the same principle); its ways of worshipping and teaching, etc.

Under the French colonial yoke, Vietnamese people were always oppressed if they gathered in large number, or followed a certain “secret society”… That is why the last page of General Announcement to the Public tactically mentions the fact that the new religion’s legal entity was officially registered by such a Cochinchinese celebrity as “Lê Văn Trung, ex-member of the Superior Council of Indochina”. Indeed, this psychological cleverness implies that Caodai religion is not a “secret society” and simultaneously affirms the legal status of its Cochinchina-wide diffusion.

Why could the high social status of apostle Lê Văn Trung (Daoist Cardinal Thượng Trung Nhựt) indirectly allay the people’s fears? An appropriate explanation may be as follows:

“… the weekly Lục Tỉnh Tân Văn (Six Provinces News), issue No. 46, dated 01 October 1908, wrote, ‘Our Vietnamese people are apt to be scared…’ Accordingly, when starting something considerable, he who wants to attract the mass should include some civil officers in his key staff. Sơn Nam [1926-2008, an expert in Cochinchinese culture] pointed out that the people ‘trusted in the straight-forwardness of civil officers, who kept themselves away from political issues.’ This psychological factor also affects even business affairs; therefore, the said weekly magazine wrote, ‘If an undertaking is headed by some civil officers, multiple people would eagerly ask for joining it.’” ⁽[4]⁾

III. THE THREE DIFFUSION GROUPS

At the same séance on Wednesday 13 October 1926, after revising the manuscript of General Announcement to the Public, Caodai God said, “You all must immediately prepare everything for the diffusion. As of the tenth of this [lunar] month, all mediums must request for a twenty-nine-day leave from work. I recommend you all to share your field of activity so that your diffusion can stretch to every corner.” ⁽[5]⁾

Obeying God’s instruction, the earliest apostles formed three groups:

Group one: Lê Văn Trung (Thượng Trung Nhựt), Nguyễn Ngọc Thơ (Thái Thơ Thanh), and Trần Đạo Quang, etc. Mediums: Cao Quỳnh Cư and Phạm Công Tắc. Group one was in charge of nine provinces: Bạc Liêu, Cần Thơ, Châu Đốc, Hà Tiên, Long Xuyên, Rạch Giá, Sóc Trăng, Trà Vinh, and Vĩnh Long.

Group two: Lê Văn Lịch (Ngọc Lịch Nguyệt), Nguyễn Ngọc Tương (Thượng Tương Thanh), and Nguyễn Văn Luật (Thái Luật Thanh, former Buddhist Karma), etc. Mediums: Nguyễn Trung Hậu and Trương Hữu Đức. Group two was in charge of five provinces: Bến Tre, Chợ Lớn, Gò Công, Mỹ Tho, and Tân An.

Group three: Lê Bá Trang (Ngọc Trang Thanh), Vương Quan Kỳ (Thượng Kỳ Thanh), and Lê Văn Nhung (Thái Nhung Thanh, former Buddhist Karma), etc. Mediums: Cao Hoài Sang and Cao Quỳnh Diêu. Group three was in charge of six provinces: Bà Rịa, Biên Hòa, Gia Định, Sa Đéc, Tây Ninh, and Thủ Dầu Một.

[Plate 2: Map of the Cochinchina-wide diffusion]

[Plate 3: Group one in Vũng Liêm district,

Vĩnh Long province)]

The preachers for the twenty said provinces were Nguyễn Văn Tương (Thượng Tương Thanh) and Nguyễn Văn Kinh (Ngọc Kinh Thanh),⁽[6]⁾ who both had been converted from the Minh Sư faith.⁽[7]⁾

After a month of enthusiatically spreading the fledgling religion, each group was able to help tens of thousands of people become Caodai adepts. Among these newcomers were lots of personages, who soon played their key roles of Caodai leaders during the construction of the first Church as well as the Caodai development in the following decades.

The earliest apostles finished the Cochinchina-wide diffusion on Sunday 14 November 1926 and gathered at the Thiền Lâm pagoda (Long Thành village, Tây Ninh province) so as to enthusiastically continue preparations for the soon-coming Inauguration. Previously, their prepara-tions for the event had been postponed for a month because they all had to focus on spreading the new faith over Cochinchina.

Nhiêu Lộc, 28 July 2015

HUỆ KHẢI

---

⁽[1]⁾ [Huệ Khải 2010: 69].

⁽[2]⁾ [Huệ Khải 2010: 57].

⁽[3]⁾ [Nguyễn Văn Hồng 1: 207].

⁽[4]⁾ [Huệ Khải 2010: 20].

⁽[5]⁾ [Nguyễn Văn Hồng 1: 207].

⁽[6]⁾ [Hương Hiếu 2: 6].

⁽[7]⁾ Before following Caodaism, apostle Nguyễn Văn Kinh was an adept of Nguyễn Văn Tương (Nguyễn Đạo Tương).

REFERENCE BOOKS

Cơ Quan Phổ Thông Giáo Lý Đại Đạo, Lịch Sử Đạo Cao Đài. Quyển I. Hà Nội: Tôn Giáo, 2005.

Cơ Quan Phổ Thông Giáo Lý Đại Đạo, Lịch Sử Đạo Cao Đài. Quyển II. Hà Nội: Tôn Giáo, 2008.

[Huệ Khải 2010], Đất Nam Kỳ - Tiền Đề Pháp Lý Mở Đạo Cao Đài. / Cochinchina as a Legal Precondition for the Foundation of Caodaism. Hà Nội: Tôn Giáo, 2010.

[Hương Hiếu 2], Đạo Sử. Quyển II. (mimeographed). Tòa Thánh Tây Ninh, không năm xuất bản.

[Lê Anh Dũng 1996], Lịch Sử Đạo Cao Đài Thời Kỳ Tiềm Ẩn 1920-1926 / History of Cao Dai - the Beginnings of Early Cao Dai 1920-1926. Huế: Thuận Hóa, 1996.

[Nguyễn Văn Hồng 1], Đạo Sử Nhựt Ký. Quyển 1 (1925-1934). Bản thảo (1.213 trang).

[Thánh Ngôn Hiệp Tuyển 2]. Quyển 2. Sài Gòn: Tòa Thánh Tây Ninh, 1966.

3. THE 1926 INAUGURATION OF CAODAISM (IV)

A CONCISE CAODAI HISTORY:

THE 1926 INAUGURATION

IV. PREPARING THE 1926 INAUGURATION CEREMONY

1. Some preparations before the Cochinchina-wide diffusion

Prior to the diffusion over Cochinchinese provinces, in preparation for the Inauguration to be celebrated in mid-November 1926, Caodai God converted a number of personages at various séances, and bestowed ranks upon them so that they would be qualified to hold noble positions in the early Caodai Church hierarchy in Tây Ninh province. Then, blessed with God’s favour, the two women apostles Nguyễn Thị Hiếu (Hương Hiếu) and Lâm Ngọc Thanh (Hương Thanh) made religious costumes for the earliest Caodai dignitaries.

* Nguyễn Ngọc Thơ’s and Lâm Ngọc Thanh’s conversions

In mid-July 1926, Caodai God converted Nguyễn Ngọc Thơ and Lâm Ngọc Thanh, a Buddhist married couple.

Previously, in Cần Giuộc district (Chợ Lớn province) on Saturday 27 February 1926, Caodai God had converted apostle Phạm Tấn Đãi. Then, in July, God requested him to meet apostle Lê Văn Trung (Thượng Trung Nhựt) in Saigon and they two were to visit Nguyễn Ngọc Thơ in Tân Định (district 1).

Explaining the reason of their first meeting, the two uninvited guests told the householder of Caodai God’s spiritual message. The latter insisted that he would never believe in such a tale until he himself could successfully contact Heavenly Powers. Right then, his spouse was staying in Vũng Liêm district, Vĩnh Long province.

At his home in Tân Định, after having kept three vegetarian days coupled with praying, Nguyễn Ngọc Thơ used a spirit-writing pen (chấp bút) to receive God’s message. His testing questions on his very private affairs were exactly answered. Altogether convinced, he and his spouse willingly joined Caodai faith on Thursday 15 July 1926.⁽[1]⁾

* Monk Như Nhãn’s conversion

Also known as Thích Từ Phong or Nguyễn Văn Tường, Monk Như Nhãn was head bonze of the Giác Lâm pagoda, built in 1887, located in Phú Lâm, district 6, Saigon.

Receiving a permit signed by the chief of Tây Ninh province on 15 July 1925, Monk Như Nhãn had the Thiền Lâm pagoda constructed in Gò Kén (today at 5/11 Long Trung hamlet, Long Thành Trung village, Hòa Thành district, Tây Ninh province).

During its construction, the married couple Thơ and Thanh were great donators, who might considerably influence Monk Như Nhãn.

After their conversion to Caodaism, the couple introduced the new faith to the Monk, and invited him to attend some spirit-evoking séances.

On Monday 23 August 1926, during a séance which might be held at the Thiền Lâm pagoda, Shakyamuni Buddha under the name Caodai the Immortal Mahabodhisattva Mahasattva asked Monk Như Nhãn, “This place is the holy land, where I am going to establish a holy house. Would you willingly help me?” ⁽[2]⁾

Thirteen days later, on Sunday 05 September 1926, at the Thiền Lâm pagoda, Monk Như Nhãn was conferred a divine title by Caodai God.⁽[3]⁾

So, at the end of August 1926, Monk Như Nhãn readily let the earliest Caodai apostles borrow the Thiền Lâm pagoda and transform it into a holy house named Thiền Lâm (also called Gò Kén).

* Improving the Thiền Lâm holy house

With the Monk’s consent, as of the beginning of September 1926, the earliest Caodai apostles whole-heartedly put money and effort into the site so as to improve the holy house, inside and outside.

Then, still surrounded with trees and bushes, the former pagoda exposed its unpainted walls and earth floor. It also lacked a path leading to the traffic road. The couple apostles Nguyễn Ngọc Thơ (Thái Thơ Thanh) and Lâm Ngọc Thanh (Hương Thanh) generously used their own money to have the trees and bushes removed, a well bored, a garden built, and flowers planted, etc. Besides two rows of temporary dwellings for those participating in the site’s improvement, apostles Thơ and Thanh got an over-200-metre stony path built so that cars could run straight towards the inner gate from road 22B.

No matter how great the expenditure, apostle Nguyễn Ngọc Thơ (Thái Thơ Thanh) only wished to finish the improvement soon. Consequently, during a séance held at his home in Tân Định on Wednesday 22 September 1926, Caodai God advised, “I request you to save your money. There will be more plans next year. Your capital should be saved for other useful tasks.”⁽[4]⁾ Did God’s advice imply that His pious disciple should cut costs because at the beginning of the 1927 spring the earliest Caodai apostles would have to move out of the Thiền Lâm pagoda?

The Thiền Lâm pagoda (30x15m) can be seen today, about five or six kilometres from the Tây Ninh town, on the right side of road 22B leading to Saigon. The stony drive, which was finished nearly the end of 1926, completely dissapeared; as seen in a photograph taken around 2012, the said driveway turned into a red dirt path.

[Plate 4: The outer gate of the Thiền Lâm pagoda

on the side of road 22B]

[Plate 5: The Thiền Lâm pagoda today]

* Preparations for the Thiền Lâm main hall

On Friday 17 September 1926, Caodai God instructed apostle Nguyễn Văn Kiệt to make seven thrones for the Giáo Tông (Pope), three Chưởng Pháp (Legist-Censors), and three Đầu Sư (Cardinals). The two arms of the Giáo Tông throne were carved two dragons; of the Chưởng Pháp, two phoenixes; and of the Đầu Sư, two unicorns. The back of each throne was carved three of the four numinous creatures (say dragon, unicorn, tortoise, and phoenix), excluding the one already carved on either arm of the throne.

God instructed apostle Lâm Quang Bính (Thái Bính Thanh, from Rạch Giá province) to make a Globe of the Universe (Quả Càn Khôn), 3.3 metres in diameter, painted azure. Then, according to a French astronomy book, apostle Bính would draw three thousand seventy-two stars, and draw the God’s Eye on Ursa Major.

God instructed apostle Nguyễn Ngọc Thơ (Thái Thơ Thanh) to arrange the God’s Altar, where he would place the statues of the Three-Teaching Founders (Shakyamuni, Laozi, and Confucius), the Three-Teaching Founders’ Representatives (Li Taibai, Guanyin, and Guan Sheng), Jesus Christ, and Jiang Taigong.

[Plate 6: The main hall of the Thiền Lâm holy house (1926)]

* More hands given to the preparation for the 1926 Inauguration

Before their Cochinchina-wide diffusion, the earliest Caodai apostles held several séances in several places so as to introduce the fledgling faith to local residents. To name a few:

- The Cầu Kho séance: At the home of apostle Đoàn Văn Bản (Thượng Bản Thanh), in district 1, Saigon.

- The Chợ Lớn séance: At the home of apostle Lê Văn Trung (Thượng Trung Nhựt), on quai Testard, Chợ Lớn city.

- The Giồng Ông Tố séance: At the home of apostle Đỗ Văn Vàng, in Giồng Ông Tố, Thủ Đức district, Gia Định province.

- The Hội Phước pagoda séance: At the pagoda of apostle Nguyễn Văn Luật (Thái Luật Thanh, former Buddhist Karma), in Long Trạch village, Cần Giuộc district, Chợ Lớn province.

- The Lộc Giang séance: At the Phước Long holy house, formerly a pagoda, of apostle Trần Văn Giống (Thái Giống Thanh, former Buddhist Karma), in Chợ Đệm, Chợ Lớn province.

- The Tân Định séance: At the home of apostle Nguyễn Ngọc Thơ (Thái Thơ Thanh), in Tân Định, district 1, Saigon.

- The Tân Kim séance: At the home of apostle Nguyễn Văn Lai (Thượng Lai Thanh), in Tân Kim village, Cần Giuộc district, Chợ Lớn province.

- The Thủ Đức séance: At the home of apostle Ngô Văn Điều, near Thủ Đức market, Thủ Đức district, Gia Định province, etc.

On Sunday 19 September 1926, in preparation for the 1926 Inauguration, Caodai God told a number of apostles to leave the above-mentioned séances for the Thiền Lâm holy house.

On Saturday 30 October 1926, in Saigon, Caodai God relocated Nguyễn Thị Hiếu (Hương Hiếu, Mrs Cao Quỳnh Cư) and Nguyễn Thị Nhiều (Hương Nhiều, Mrs Phạm Công Tắc) to the Thiền Lâm holy house so that they could cooperate with their spouses in Gò Kén. Apostle Hương Hiếu contributed greatly to the decent food and lodging for a non-stop flow of people pouring in the holy house, irrespective of day or night. To buy vegetable and fruit, she herself went to the Tây Ninh market by hosrse-drawn carriage. [See plate 7.]

* His Holiness Lý Thái Bạch (Li Taibai) started holding the Spiritual Papacy

Apostle Ngô Văn Chiêu did not receive the Papacy on Saturday 24 April 1926. His decision caused the vacancy of the Papal seat. On Friday 29 October 1926, Caodai God bestowed the Spiritual Papacy upon His Holiness Lý Thái Bạch.

* Permit for celebrating the 1926 Inauguration

Apostle Lê Văn Trung (Daoist Cardinal Thượng Trung Nhựt) asked the Colonial government for permission to celebrate the 1926 Inauguration, and he got a permit dated Sunday 07 November 1926. Then, invitation cards co-signed by Cardinal Thượng Trung Nhựt and Monk Như Nhãn were sent to a great number of government officials, other religions’ dignitaries, notables, and celebrities, etc.

2. Some preparations after the Cochinchina-wide diffusion

* Forming four groups in charge of Ceremony, Reception, Receipt of offerings, and Spending

On Tuesday 16 November 1926, Caodai God formed four groups as follows:

- Ceremony: Lê Bá Trang (Ngọc Trang Thanh) was the head; Lê Văn Nhung (Thái Nhung Thanh), the deputy; and two assistants. In addition, there were twelve volunteer helpers.

- Reception: Nguyễn Ngọc Tương (Thượng Tương Thanh) was the head; Nguyễn Văn Luật (Thái Luật Thanh) and Thượng Hoài Thanh, the deputies. Besides four assistants, there were twelve volunteer helpers.

- Receipt of offerings: Nguyễn Ngọc Thơ (Thái Thơ Thanh), Như Nhãn, Trần Đạo Quang, and two clerks. (Money donation was not accepted.)

- Spending: Lê Văn Lịch (Ngọc Lịch Nguyệt), Lê Văn Hóa (Thượng Hóa Thanh), Xài, and two clerks.⁽[5]⁾

* Arranging the dignitaries’ positions

During the same séance on Tuesday 16 November 1926, Caodai God instructed apostles in the dignitaries’ positions in the Thiền Lâm main hall while performing the ceremony.

There were three divisions facing the God’s Altar: All male dignitaries queued in the middle and on the right (the same side as the statue of Quan Thánh, say Guan Sheng); female dignitaries dressing in white queued on the left (the same side as the statue of Quan Âm, say Guanyin).

Male dignitaries of three branches (Thái, Buddhist branch, dressing in yellow; Thượng, Daoist branch, blue; Ngọc, Confucian branch, red) queued in the middle in the following order: three Chưởng Pháp (Legist-Censors), three Đầu Sư (Cardinals), and three Chánh Phối Sư (Principal Archbishops).

Next to them were Phối Sư (Archbishops), Giáo Sư (Bishops), and Giáo Hữu (Priests). All dignitaries of the same rank queued in three branches Thái, Thượng, Ngọc.

At the end of the main hall was the table for Hộ Pháp (Dharma Protector). Twelve mediums queued here in three groups, facing the God’s Altar:

In the middle was group one, consisting of four apostles: Nguyễn Trung Hậu, Trương Hữu Đức, Trần Duy Nghĩa, and Trương Văn Tràng. Later, blessed by God on Sunday 13 February 1927, they were respectively Bảo Pháp (Dharma Conservator), Hiến Pháp (Dharma Dedicator), Khai Pháp (Dharma Developer), and Tiếp Pháp (Dharma Receiver).

On the right of group one was group two, consisting of four apostles: Ca Minh Chương, Phạm Văn Tươi, Phạm Tấn Đãi, and Nguyễn Thiên(g) Kim. Later, blessed by God on Sunday 13 February 1927, apostles Chương, Tươi, and Đãi were respectively Bảo Đạo (Dao Conservator), Hiến Đạo (Dao Dedicator), and Khai Đạo (Dao Developer).

On the left of group one was group three, consisting of four apostles: Lê Thiện Phuớc, Nguyễn Văn Mạnh, Huỳnh Văn Mai, and Võ Văn Nguyên. Later, blessed by God on Sunday 13 February 1927, apostles Phước and Mạnh were respectively Bảo Thế (World Conservator), and Hiến Thế (World Dedicator).

Behind them were Hộ Pháp Phạm Công Tắc, Thượng Phẩm Cao Quỳnh Cư (on the right of Hộ Pháp, the same side as group two), and Thượng Sanh Cao Hoài Sang (on the left of Hộ Pháp, the same side as group three).

Beside apostle Cao Quỳnh Cư was apostle Mùi (or Muồi?), holding the Thượng Phẩm streamer. Beside apostle Cao Hoài Sang was apostle Lê Thế Vĩnh, holding the Thượng Sanh streamer.

* Caodai God’s intructions on the eve of the Inauguration

On Wednesday 17 November 1926, Caodai God bestowed the rank of Đầu Sư (Cardinal) upon Monk Thích Thiện Minh, who was henceforth known as Thái Minh Tinh. Then, God continued instructing the apostles in preparation for the Inauguration. Again, He advised apostle Nguyễn Ngọc Thơ (Thái Thơ Thanh) to cut back expenses of improving the Thiền Lâm holy house.

For the reception, three of the four assistants and twelve volunteer helpers were grouped in three teams: the first one was in charge of the upper class as well as the French; the second, the middle class; and the third, the common people. Apostle Nguyễn Ngọc Tương (Thượng Tương Thanh) himself was in charge of the French government officials.

For the spending, also instructed by God, each expenditure item was to be approved with signatures of all the three apostles in charge, namely Lê Văn Lịch (Ngọc Lịch Nguyệt), Lê Văn Hóa (Thượng Hóa Thanh), and Xài.

God reminded the apostles of even things that might be thought of as trivial ones. For instance, He advised apostle Nguyễn Ngọc Thơ (Thái Thơ Thanh) to locate the generator at a distance far enough so as to lessen the noise. He told apostle Trần Đạo Quang to bind the Spring and Autumn Annals with a red ribbon, and to choose a patra (almsbowl) made of copper, not porcelain. (In Caodai faith, the Spring and Autumn Annals, the dust whisk, and the patra respectively symbolize the Three Teachings: Confu-cianism, Daoism, and Buddhism.)

Nhiêu Lộc, 28 July 2015

HUỆ KHẢI

---

⁽[1]⁾ [Nguyễn Văn Hồng 1: 157].

⁽[2]⁾ [Nguyễn Văn Hồng 1: 171].

⁽[3]⁾ [Nguyễn Văn Hồng 1: 181].

⁽[4]⁾ [Nguyễn Văn Hồng 1: 187].

⁽[5]⁾ [Nguyễn Văn Hồng 1: 216-217].

[Nguyễn Văn Hồng 1], Đạo Sử Nhựt Ký. Quyển 1 (1925-1934). Bản thảo (1.213 trang).