Investiture beseeching and ordination activities in diplomatic relationships between Vietnam and Southeast Asian countries in the period 938-1883

Abstract Based on research results from the official historical books of the feudal state of Vietnam, the article reconstructs the main features of the investiture beseeching and ordination activities between Vietnam and Southeast Asian countries. From the comparison with the investiture beseeching and ordination activities between Vietnam and China at the same time, the article demonstrates the image of Vietnam in two ways at the same time. Namely, Vietnam is a vassal in the “tributary system” of which China is the center and then Vietnam is the “great country” in the tributary system between Vietnam and many other countries in the region. In particular, from pointing out the loose interdependence between Vietnam and Southeast Asian vassal countries through surveys of investiture beseeching and ordination activities in this period, the current article also initially comes into the practical situation to try to explain the contemporary, unstable cohesion between Vietnam and these countries.


Introduction
In the new context of actively growing interdependence among countries, the mutual understanding and fostering of relationships with Southeast Asian countries (which are neighboring countries with the same "destiny" as of Vietnam) becomes more and more important and is not inferior to any relationship with any other country in the world. Under the influence of Confucian culture, when referring to Vietnamese diplomacy before 1858 (when the French colonists officially invaded), most scholars in Vietnam and countries around the world only focused on the relationship with the great country-China. Now, in a new context in the region, besides China and Japan, Vietnam should pay special attention to its relationships with other Southeast Asian countries. Therefore, understanding that relationship in the past as a basis for the present and long-term future has profound practical significance.

ABOUT THE AUTHOR
Nguyen Thi My Hanh is a lecturer at Hanoi National University of Education, Vietnam. Her research interests are diplomatic relations between Vietnam and China, as well as between Vietnam and other Southeast Asian countries.
In the feudal period, Vietnam was well known as a vassal in the tributary system with China as its center. However, it was less noticed that Vietnam was also a "great country" with its own center of a tributary system in the continental Southeast Asian region. Moreover, although each system has different characteristics due to the inequality in the potential relationship between countries and due to the intensity in the acquisition of Confucian influence, both above systems have a common point. The commonality is to exist based on the performance of tribute, investiture beseeching and ordination activities. Tribute is an activity in which vassal countries offer products to the "great country" periodically. They do this in order to maintain a harmonious relationship. Investiture beseeching, on the other hand, is an activity that the heads of the vassal countries ask the emperor of the superior to ordain them to legitimize their position in the eyes of the people and neighboring countries. Up to now, there has not been any scientific work of Vietnamese and international scholars about investiture beseeching activities in the diplomatic relationship between Vietnam and Southeast Asian countries. Only a few rare events were revealed in the official history books about the feudal stage of Vietnam. These sources include Records on Administrative Systems of Successive Dynasties, Complete Annals of Dai Viet and annals, legal and ritual records, and administrative papers compiled by National Historiographer's Office of Nguyen Dynasty. Although the records in these historical books are fragmented, they contain much direct information and are highly reliable. They are a valuable source of information when we consider investiture beseeching activities between Vietnam and other Southeast Asian countries during this period.

The process of investiture beseeching activities between Vietnam and Southeast Asian countries in the feudal stage
In this article, the author limits the time range to the 10th century, namely from the year 938 after Vietnam had escaped over 1,000 years of Chinese colonization (179 B.C.-938 A.D.), until 1883 when the last feudal dynasty of Vietnam formally surrendered to the French colonialists through Harmand Treaty. In stage between 938-1883, Vietnam existed as an independent feudal state with rights to decide all its internal and external activities, including the diplomatic relationship with Southeast Asian countries.
Based on the survey of the official feudal historical sources, we initially re-enacted investiture beseeching activities between Vietnam and Southeast Asian countries from the 10th century to 1883 as documented using primary sources shown below: Compared to the tributary activities, the investiture beseeching activities are not much reflected. The historical books of that time only accurately reflected the Vietnamese investiture beseeching activities of three countries: Chenla (Cambodia), Champa and Ai Lao. In general, we can choose the year 1802 when the Nguyen Dynasty (Vietnam) was established to divide the Vietnamese investiture beseeching activities of Southeast Asian countries into two stages: the period before 1802 and the period between 1802 -1883.

The period before 1802
During this period, the official history books in the feudal stage mentioned the investiture beseeching and ordination between Champa and Vietnam only six times. Specifically:  [Lien, 1993b, 181].
The nephew of the former Champa King Bo De-Ma Ha Quy Lai-who had surrendered, at that time, asked Che Cuu, Ma Thuc and Ba Bi to come and make tribute, and to ask for letting him a king. [Lien, 1993b, 357].
On February 5, Tra Toan sent his brother Thi Nai and six high-ranking mandarins to bring 5,000 soldiers and elephants to the king's palace. [Lien, 1993b, 448].
In 1471, after Tra Toan was arrested, his general, Bo Tri Tri, fled to Phien Lung, occupied the land, proclaimed himself Ruler of Champa, Tri Tri took one-fifth of the land of Champa and sent an ambassador to Dai Viet to present and pay tribute and ask for a title of king. Dai Viet's King ordained both Hoa Anh and Nam Ban as kings, including three countries. [Lien, 1993b, 450].
In 1693, Champa's ruler, Ba Tranh, gave up tribute; Minh Vuong (Nguyen Phuc Chu) sent General Nguyen Phuc Kinh (Nguyen Huu Dat's son) took soldiers to query, arrested his courtiers Ke Ba Tu, Ta Tra Vien and his family member Ba An to Phu Xuan. The remaining land of Champa was changed into the Thuan Thanh Land by the Nguyen Lord. Tra Vien and Ke Ba Tu were ordained "Kham Ly", and Ba An's three children were governors of Thuan Thanh Land. In November 1694, the Nguyen Lord proclaimed Ke Ba Tu to govern Thuan Thanh, to attract an army and the people. After this event, Champa was no longer a country, so it no longer had investiture beseeching and ordination activities. [Son (1960), pp. 360-1; Internal Affairs of Nguyen Dynasty (2002), 109] In addition to the six times of investiture beseeching and ordination between Champa and Dai Viet, the historical book also mentioned another time the restored Le dynasty ordained the King of Ai Lao before the nineteenth century. It was in September 1669 that the restored Le Dynasty established Trieu Phuc as the king of Ai Lao. The father of Trieu Phuc, a descendant of Ai Lao's king, was in tribulation, fled to Son Vi cave for a few years, and when the Ai Lao king passed away, people in the country found and knew the whereabouts of Trieu Phuc. They and Cam Dang asked the court to ordain Trieu Phuc as the new king. Dang Tien Thu in Nghe An reported this issue. The court then ordered Tien Thu to escort Trieu Phuc to Mang Chan to become a king and forever provide tribute for his position. ([Internal Affairs of Nguyen Dynasty, 1998, 758]).
In addition to seven times of investiture beseeching and ordination between Champa, Ai Lao and Dai Viet in the period before 1802, through a review of statistics records, there were four other times the Champa people came to "surrender"/"ask for depending on" Dai Viet (in 1039, 1040, 1124, 1130). One time Chenla (Cambodia) surrendered in 1124 and twice Ai Lao surrendered in 1467 and 1510. However, the surrender of countries at this stage did not mean that they would conduct investiture beseeching to Dai Viet. Therefore, even though it surrendered Dai Viet since 1467 [Lien, 1993b, 428], it was only in 1696 that the history reflected Ai Lao's investiture beseeching to Dai Viet and its king was recognized by Dai Viet ([Internal Affairs of Nguyen Dynasty, 1998, 758]). Thereby, in this period, investiture beseeching activities during this stage took place arbitrarily. In particular, it was not closely linked to the tributary activity as in the Vietnam-China relationship.

The period from 1802 to 1883
Until the Nguyen Dynasty, investiture beseeching activities were not much reflected in historical documents compared to tributary activities. The historical books of the Nguyen dynasty in general and Annals of Dai Nam in particular only accurately reflect the investiture beseeching activities from Chenla (Cambodia), Champa and Ai Lao to the Nguyen dynasty. Specifically: In 1807, the Chenla King, Nac Chan, sent his servants, Oc Nha Vi and Bon Rach, to ask for a title. King Gia Long accepted and sent Ngo Nhan Tinh to be Chief of Mission, Tran Cong Dan to be Deputy Chief of Mission who was charged with bringing a seal to ordain Nac Chan as Cambodia's King. The seal was made from gold plated silver and the knob was camel-shaped. The proclamation ceremony took place in La Bich, the Ministry of Rites prepared papers to be issued, and the Nguyen Dynasty paid tribute to Chenla every three years. ([Internal Affairs of Nguyen Dynasty, 2002, 707]) In 1833, King Minh Menh bestowed the grandchildren of the Champa king: "From the ancient times, the country has been destroyed . . . Champa was favored by the royal court and officials to worship for a long time. Now, Nguyen Van Thua is currently appointed Battalion Commander, the fourth rank, as named in the book of officials. The heart of helping a country and a family that had been annihilated but still existed is nothing better. . . Besides, now, the year of conferment, the grand ceremony has begun, so it should be extended to the descendants. Therefore, Nguyen Van Thua was titled 'Dien An Ba', and was given the third rank and still worked in Binh Thuan province. From now on, the descendants kept worship of Champa. If any person has talent, then the State will again take care of it, but it does not mean to discriminate" ([Internal Affairs of Nguyen Dynasty, 2004, pp. 628-9]).
Then, in 1846, the chief of Cambodia, Sa Ong Giun, asked Oc Nha Lich, Y Gia Non, Oc Nha Bo, Na Doc Coi, Oc Nha Thon, Na Tiep Ba De Dot to bring the petition and offerings to depend on Tran Tay army and pay tribute. King Thieu Tri accepted and permitted the casting of the Cambodian seal (the silver seal with a camel-shaped knob covered with gold with the same surface diameter, height and thickness) [Internal Affairs of Nguyen Dynasty (2007a), 964]. In February 1847, when Cambodia's chief was officially appointed and Sa Ong Giun became the king of Cambodia, the My Lam princess-Ngoc Van-became the Cambodian princess. King Thieu Tri decreed that: "Cambodia is far from the border of Chenla, your ancestors have been our servants for a long time and offered tribute to our court, and the court will give you peace. Since Nac Ong Chan had no son, leaving his daughter to the throne, there were many issues in the country. In the past, the Cambodian lineage also had doubts. I think of the people one way and do not want to despise [Cambodia] as an abandoned land, so I assign the general and soldiers to defeat, to show that we obey the god and return the peace to the people here, which is not to occupy this land. Now, the Cambodian descendants must accept your mistakes, give offerings and let the old things to go away. Rebuilding the lost country is a great thing of a great king. Awarding a land must be accompanied by determining a title first. The new country has just been set up, so it should give the country the title to let the people take control of the people. Sa Ong Giun is the King of Cambodia with a seal. Ngoc Van, who was previously granted title as a Cambodian princess, then because there was a war in the country, she was called the My Lam princess. Now the court returns the peace to your country and lets Sa Ong Giun govern the people to keep the inheritance of the previous King. [Furthermore we] assign the Administration Commissioner of Gia Dinh to be Le Khac Nhuong. Nguyen Tien Hoi-an official of Ministry of War-is appointed as chief and deputy envoy. The Administration Commissioner of An Giang province, Hoang Thu was Resident Superior with the flag " . . . Coming to O Dong citadel, having a ceremony to declare and award the rank to Sa Ong Giun, "I think: You should keep ritual of attendance and loyalty. The country's rules should be complied to keep the country. I would like to ask Sa Ong Giun, the lineage of Cambodia: Each has its own land, your ancestors have gave offerings to us for 200 years. The people of that land are beyond a thousand miles long, vehicles are available; peaceful life to everyone. Your brother had no son, and the daughter succeeded the throne. So, your country was separate. Thinking of a separate country, I look for peace. Since O Dong followed the order, the north gate prostrated to the king. Considering the respect, sincere worship, it now assigns you to be the Cao Mien king, princess Ngoc Van is to govern the aboriginal people. You must express your gratitude, comply with a ceremony of a vassal to get peace for your country and keep your land forever. [It should be a] sustainable country, your descendants are not permitted to change and must respect us!" [Internal Affairs of Nguyen Dynasty 2007b, 968-73].
King Thieu Tri also gave a decree to Princess Ngoc Van: "My Lam princess-Ngoc Van was a daughter of Nac Ong Chan. Your ancestors were local officials for a long time. Your brother, unfortunately, has no son, you are a woman, understand the great affairs, so your father previously loved you so much. We feel pity for small countries, love the orphans and think about it very much. Previously you were ordained as a Cambodian princess; then because of your country in separation, you were titled My Lam princess. Now I have moved to the West, and your country gets peace. Your uncle Sa Ong Giun has repented and agreed to pay tribute. We consider his sincerity and award him to be a Cambodian king to show our benevolent heart [of our court] to keep the lost country, remain the heiress descendants. Think of 'Cambodia' which was the old title of your ancestors, it is also a good name that you have just been granted, so that the country should have been left for a long time. To assign the Administration Commissioner of An Giang province, Hoang Thu-Resident Superior, brought the king's decree to award the title of Cambodian princess, but she has to cooperate with Cambodian king-Sa Ong Giun-to govern the Aboriginal people, to keep your father's inheritance. Therefore, you should receive this new gift, hold on to your beloved people to be loyal to our country. Be respectful!" [Internal Affairs of Nguyen Dynasty, 2007b, 968-73].
In particular, the Nguyen Dynasty envoy also brought many gifts to Cambodia, namely: "A Chinese brocade with yellow peony, ten pieces of linen, ten pieces of silk, ten pieces of Cao Bo snow-white silk, three pieces of Western cloth in various colors, three pieces of red Western flower cloth." In addition, it was also rewarded: "one piece of silk, one piece of Western flower cotton cloth one piece of green cotton cloth, two pieces of linen ([Internal Affairs of Nguyen Dynasty, 2007b, pp. 968-73]).
After ordination from the Nguyen Dynasty, also in 1847, Sa Ong Giun in Cambodia ordered vassals (10 th rank: 1 person, eight th rank: 1 person) to express the right attitude. Princess Ngoc Van also offered an expression. The officials of Nguyen dynasty reported this. King Thieu Tri gave the decree: "Cambodia has just been recovered, the king has just been ordained. Everything depends on the founding time. Although I can see the heart of the small countries, the royalty of the distant countries is essential. At the same time, the king also approved the tribute time and tribute of Cambodia, specifically: tribute at every three years (both offering and tribute will be offered by the delegation once) ([Internal Affairs of Nguyen Dynasty, 2007c, 1007]).
The excerpts above are from historical texts of Nguyen dynasty and depict all the events about Vietnamese investiture beseeching activities of Southeast Asian countries during the nineteenth century. Based on the events mentioned above, we initially envision some essential characteristics, then give a conclusion on the nature of this activity when placing it in a regional relationship at the time.

Characteristics, nature of investiture beseeching activities in the diplomatic relationship between Vietnam and Southeast Asian countries in the feudal stage
In the past, when studying the activities of investiture beseeching and tribute, the majority of scholars (e.g. Ta Ngoc Lien [T. N. Lien, 1995, 49] to J.K. Fairbank, S.Y. Teng [Fairbank & Teng, 1941, pp. 135-246;Fairbank, 1942, pp. 129-49;Fairbank, 1953;Fairbank, 1968], John E. Wills [Wills, 1988, pp. 225-9], Morris Rossabi [Rossabi, 1983], Nicola Di Cosmo [Nicola Di, 2003], Michael H. Hunt [Hunt, 1984], James A. Millward [Millward, 1998], [Zhang, 2009]) all believe that this is a special type of relationship only found in the relationship between China and other neighboring countries. Even Samuel P. Huntington, in The Clash of Civilizations and the Remaking of World Order, asserted that: "East Asian international relationships before the late nineteenth century was between China with social communities in different arrangements in the stages depending on Beijing, or in relationship with Beijing, or independent autonomy from Beijing" ( [Huntington, 1996, 234]). However, the results of the survey of historical books in the feudal stage proves to us another fact that: the activities of investiture beseeching and tribute is not only in the relationship between China and neighboring countries but also in the relationship between Vietnam and Southeast Asian countries in the feudal stage. Under the influence of Confucianism with the influence of "God, Mandate of Heaven and Order in the relationship between small countries and large countries, Vietnam was forced to accept investiture beseeching and tribute activities in diplomatic relationship with China and, in turn, Vietnam applied a model of investiture beseeching activities and tribute in relationship with some of smaller ones in Southeast Asia like Vietnam which were applied with China. Like Vietnam in its relationship with China, it is no coincidence that many Southeast Asian countries conducted investiture beseeching to Vietnam. The reason for these countries to conduct investiture beseeching to Vietnam is the same as the reason for Vietnam and Korea to conduct investiture beseeching to China, that is: they were small countries next to Vietnam-which was a stronger feudal country. Moreover, these countries were often exposed to threats and invasions from many sides (typically, threats of security from Siam), so in order to legitimize their dominance and to maintain harmonious relationships with their strong neighbor (i.e. Vietnam) and to find their political and security support in the context of potential internal conflicts and regional conflicts, these Southeast Asian countries had to implement a flexible, pragmatic foreign policy based on a well-known analogy: "Willows are weak, yet they bind other wood". This was accomplished by conducting investiture beseeching to Nguyen Dynasty.
Vietnam itself was also willing to accept the investiture beseeching activities of the heads of Southeast Asian countries because on the one hand, it was a means of good communication, maintaining the relationships between Vietnam and Southeast Asia. On the other hand, it was done to maintain the relationship between Vietnam as a Great Empire and its vassal as a close need for both political and economic benefits. Therefore, after accepting investiture beseeching from the delegations of Southeast Asian countries, the Vietnamese kings also sent envoys to bestow their titles. For example: In 1807, as soon as the Chenla King, Nac Chan, sent his servants to be ordained, Gia Long King quickly sent Ngo Nhan Tinh to be Chief of Mission, Tran Cong Dan to be Deputy Chief of Mission to bring a seal to ordain Nac Chan as the Cambodia King ([Internal Affairs of Nguyen Dynasty, 2002, 707]). Alternatively, in 1833, King Minh Menh bestowed the grandchildren of Champa king, for example, Nguyen Van Thua was appointed as Battalion Commander, the fourth rank ([Internal Affairs of Nguyen Dynasty, 2004, pp. 628-9]). In 1846, the chief of Cambodia, Sa Ong Giun, asked Oc Nha Lich, Y Gia Non, Oc Nha Bo, Na Doc Coi, Oc Nha Thon, Na Tiep Ba De Dot to bring the petition and offerings to depend on the Tran Tay army and pay tribute. King Thieu Tri accepted and permitted the casting of the Cambodian seal that year and assigned people to ordain the head of this country [Internal Affairs of Nguyen Dynasty 2007b, 946]. Thereby, we see that the investiture beseeching of heads of Southeast Asian countries at that time and the acceptance of the Vietnamese court all came from the needs of each side, aiming to protect the interests of its country and family class. Perhaps, like the investiture beseeching activities in the Vietnam-China relationship at the same time, the investiture beseeching and ordination activities between Vietnam and Southeast Asian countries took place for such a long time due to the "ability to promote mutual complementary benefits from both sides (the tributer and the receiver) ([Kim Samuel, 1979, 24]). The feudal court of Vietnam considered itself at the center to "educate" the smaller countries around it. The countries influenced by Chinese Confucian ideological determinants such as Chenla (Cambodia), Champa and Ai Lao complied with the rule and order of a large country-small country in accordance with the Rites, in harmony with the God.
Before the 19th century, the investiture beseeching activities between Vietnam and Southeast Asian countries were not associated with tributary activities when the tributary activities itself were not conducted carefully and systematically. Then in the nineteenth century, like the diplomatic relationship between Vietnam-China (Hanh, 2019), Korea-China (Hanh, 2020) at that time, the investiture beseeching activities of Southeast Asian countries in diplomatic relationship with the Nguyen Dynasty were always associated with tribute activities. In order to tribute, this seemed to have become a "convention" in the relationship between the Nguyen Dynasty and smaller Southeast Asian countries, although that convention was not promulgated in official documents. Accordingly, in the nineteenth century, after each investiture beseeching, tribute rules for Southeast Asian countries were also issued. For example: in 1807, after ordaining the Chenla King as the Cambodian King, the Nguyen Dynasty decided a three-year tribute to Cambodia and stipulated the quantity of tribute and the number of envoys ([Internal Affairs of Nguyen Dynasty, 2002, 707]). Alternatively, similarly, in 1846, after bestowing Sa Ong Giun as Cambodian King, King Thieu Tri after that established a three-year rule for this country ([Internal Affairs of Nguyen Dynasty, 2004, pp. 628-9]). However, through the survey from Annals of Dai Nam, we realize that not all Southeast Asian countries in this period conducted investiture beseeching to Vietnam. In fact, only Champa and Chenla (Cambodia) sent delegations to conduct investiture beseeching to the Nguyen Dynasty in the first half of the nineteenth century (specifically in the years 1807, 1833, 1847). Maybe Ai Lao came to conduct investiture beseeching to the Nguyen Dynasty at this stage because, according to the report of Annals of Dai Nam, Ai Lao had regularly sent envoys to tribute and ask for surrender ( [Hanh, 2018, pp. 12-23]). However, there is no line in Annals of Đại Nam that specifically names the investiture beseeching activities of Ai Lao. Perhaps we can only implicitly understand the existence of this activity in Vietnam-Laos relations through Ai Lao's tribute and the event in 1830. The event in 1830 was reflected as follows: At that time, the Siamese envoy went to tell the Nguyen Dynasty: "For the head of Van Tuong, it temporarily waited until it can choose one" ([Internal Affairs of Nguyen Dynasty, 2004, pp. 78-80]). Particularly for Siam, in terms of the relationship with Vietnam, the two countries were in a relatively balanced position. Therefore, between the two countries of Vietnam-Siam during the feudal stage, it did not exist an investiture beseeching or tributary relationship like many other countries in the region.
It is noted that, for the activities of conferring the kings of the countries by Nguyen dynasty, we see a softer attitude of Vietnam compared to China in the same position of the "great country". From the rapid approval of Nguyen kings for the small countries' prayers or the creation of conditions for small countries to minimize the reception of the Nguyen mission, until carefully carrying a lot of rare and precious products as gifts to the court of the "vassals" . . . vividly demonstrated the "soft" attitude of the Nguyen Dynasty. In 1846, when sending a delegation to O Dong to ordain the Cambodian King the Nguyen dynasty carefully prepared a silver seal, which was a camel-shaped knob covered by gold and many other rare items for the court to reward this country, in particular: • Reward :A Chinese brocade with yellow peony, ten pieces of linen, ten pieces of silk, ten pieces of snow-white silk, three pieces of Western cloth in various colors, three pieces of red Western flower cloth.
• Reward:one piece of silk, one piece of Western flower cotton cloth one piece of green cotton cloth, two pieces of linen.
In addition, Nguyen dynasty also strongly rewarded the Cambodian King, specifically: • Reward Sa Ong Giun: one direct direction; a red Chinese brocade, green, yellow peony; red flower color, turquoise, one roll; mull in different colors, good grade, ten pieces; linen, red flowers, white jars, five pieces; Cao Bo silk, 20 pieces; Western flower cloth, ten pieces, Western flower cloth, red, five pieces.
Others: silk, different colors: two pieces; Western flower-printed cloth: two pieces; mohair of different colors: two pieces; green cotton, one piece; linen, red flowers, five pieces; mull, lotus, snow white, five pieces. [Internal Affairs of Nguyen Dynasty, 2007b, 968-73] The great reward for the "envoys" when the Nguyen Dynasty's delegation (in the role of a "great country") conferred the ordination as mentioned above is not in the investiture beseeching and ordaining activities between Vietnam-China (Hanh, 2019) or between China and other Southeast Asian countries at the same time (Hanh, 2020). The reward was in the "considerate", flexible attitude to "envoys" taken by the Nguyen Dynasty, an approach that solidified the "soft" diplomacy in the diplomatic relationship with Southeast Asia. This approach also reflects the difference in the characteristics of pairs of the large-small countries in East Asia at that time. Compared to the relationship between China and smaller countries like Vietnam or Korea, the relationship between small Southeast Asian countries (as the "vassals") and the great country Vietnam (as the "leader") is much more lenient. Instead of the arrogant attitude taken by the great country China when ordaining the "vassals", Vietnam showed the peaceful, soft attitude whenever ordaining the "vassal" countries like Champa, Chenla. The closer distance between Vietnam and the Southeast Asian countries compared to the relationship between China and the East Asian countries such as Korea and Vietnam can be explained by the following fundamental reasons: Firstly, there was no close ideological cohesion between Vietnam and the Southeast Asian "vassals" as between Vietnam-China or Korea-China. While Vietnam, Korea and China were all countries of the same "Chinese culture space", each deeply influenced by Confucian ideology and taking Confucianism as the "standard" of ideas, from which determining internal and external affairs, the Southeast Asian countries had little relationship with China, so besides being influenced by Chinese Confucian culture, this place still affected Southeast Asian indigenous civilization profoundly, and in many countries Buddhism, Hinduism was the dominant religions. Accordingly, while Vietnam, and especially Korea, considered the investiture beseeching and tribute as the "duty" of a small country to the large one, they were also considered the means by which to concretize the basic principles of the social order of Confucianism, especially by the Mandate of Heaven, with the Doctrine of Identity. Southeast Asian countries such as Chenla, Champa, Ai Lao were more relaxed in implementing their "obligations" as vassals with Vietnam through the investiture beseeching and tribute.
Secondly, feudal Vietnam itself was not like China in terms of political, military or cultural power and status. If China was the center of civilization and the origin of Confucianism-the common ideological base for the whole "Chinese culture area" including Vietnam and Korea, Vietnam never was a homeland of any religion or ideology that dominated the whole region. Therefore, based on the views of many scholars around the world on the Center, and considering the center as the ultimate and extremely sacred thing in the field of symbolism, values and beliefs [Shils (1961), pp. 117-30;Shils (1975), 3], it is clear that in Southeast Asia at this time there was no "center" in such a sense. Moreover, if China was the largest and most powerful country in the whole of Southeast Asia in terms of both natural geography, military and economic potential, Vietnam is even a bigger country than many Southeast Asian countries at the same time, but it was not the largest one or had the most significant potential in Southeast Asia. Therefore, while China did not have to be under greater pressure or aggression from any bigger and stronger country (even though it has been in conflict with Japan for some time), Vietnam was always in a position to be ready to respond to national independence from the permanent invasion of the great country China and even to be alert before the risk of conflicts from Siam-a country that was similar in terms of force to Vietnam at this time. Therefore, in order to increase its position, to create a posture in relationship with other countries larger or equal to itself, Vietnam needed to maintain a tributary order that Vietnam could be the center and the "soft" diplomatic policy of Vietnam to dependent countries through the activities as mentioned above of investiture beseeching and ordination was necessary and effective. Indeed, the manner of diplomatic conduct in relationship with small Southeast Asia countries at that time of Vietnam reflected exactly what Womack once said: "If larger states are prudent, consultative, and cooperative, smaller states are less likely to be anxious about their vulnerability . . . [they] tend to accept the international order led by the larger state because it is inclusive of their interests" ( [Womack, 2004, 15]). On the contrary, when large countries did not cooperate and threaten the interests of small countries, making small countries vulnerable, this dependence would become increasingly loose, even the two sides might confront each other. This was something the Nguyen Dynasty never expected. Accordingly, just as Womack said, "The key to a peaceful frontier did not lie in dominating neighbors, but rather in managing a mutually acceptable relationship" ( [Womack, 2012, 42]). The feudal dynasties of Vietnam, especially Nguyen dynasty in the first half of the nineteenth century, applied this principle in their diplomatic lines when exercising the role of a "center" in Southeast Asia. From here, it also explained a unique phenomenon at that time in 1848; Siam came to O Dong to ordain the Cambodian King [Internal Affairs of Nguyen Dynasty 2007c, 53). Cambodia simultaneously received the ordination of Vietnam and Siam. This was not in the "world order" of which China was the center. Thus, when Vietnam itself could not establish itself as the strongest and largest position in the region, the smaller countries had to rely on many larger countries at the same time to ensure their stability. Independence of their people was also understandable. This has contributed to making the order "China of the South" much looser than the "real China" ( [Woodside, 1971]) and making it impossible for Vietnam to become a "hard center" like China once was ( [Womack, 2012, 39]).

Conclusion
By reviewing the investiture beseeching and ordination activities between Southeast Asian countries and Vietnam in the regional interaction through study of the official history books of the feudal stage of Vietnam, we initially understand the characteristics and reality of these activities and also clearly determine the position of Vietnam at that time. When Vietnam was not strong enough to completely reverse the risk of invasion from China and still had to compete with Siam in establishing the position of the largest and most influential country in Southeast Asia, maintaining the "admiration" from Southeast Asian countries through investiture beseeching and ordination activities was a significant diplomatic success of feudal dynasties of Vietnam, especially the Nguyen Dynast when this dynasty brought investiture beseeching and ordination activities to become a system and order.
However, the status of investiture beseeching and ordination activities surveyed above also reveals the actual position of Vietnam at that time. It is the time for Vietnam today to overcome the old national psychology when thinking that Vietnam is the center, the "kingdom", the "civilized empire" in Vietnam's interaction with neighboring Southeast Asian countries because obviously, the "central" position of Vietnam in relationship with many countries in the region was an unstable position and the "tribute order" itself that Vietnam strived to maintain also shows a loose, lack of cohesion in terms of ideology. At this time, in addition to Vietnam, smaller countries in the region such as Chenla (Cao Mien), Champa and Ai Lao could ultimately find themselves a power equal to Vietnam or more in terms of the potential to rely on in the context of civil war and regional conflict that often threatens their national security. This is not only true in the current context but also vividly demonstrated in the present context. Vietnam is not a hard "center" or a "civilized empire" in the region like the familiar view of many people in the past, the admiration of smaller countries for Vietnam at that time is only "half-hearted", not absolute. Because it is "half-hearted", these small countries are ready to find new supports, find new partners to build relationships, and to consolidate their national potential. Accordingly, a conscious and accurate approach of Vietnam's position in regional interaction from which to correctly position Vietnam, in order to help Vietnam find flexible countermeasures, further increases its cohesion with Southeast Asian countries in the present and the future, which is extremely necessary.