♦ M.A. Nguyễn Văn Phương 

thuongA Taoist temple (道觀) is a type of architectural structure for worship and religious activities in Taoism. It serves as a place to honor deities and immortals, as well as a space for the residence, cultivation, and practice of Taoist priests. Ever since the country was under Chinese rule, alongside the processes of migration and cultural exchange, Taoism followed Han Chinese priests into Vietnam. This contributed to the establishment of temples and introduced religious practices, such as the worship of immortals, alchemy, and prayer rituals,  into the lives of the indigenous population.

thuongDuring the Lý and Trần dynasties (11th - 14th centuries), Taoism entered a period of robust development and was highly regarded by the royal court as a key component of the "Tam giáo đồng nguyên" (Three Teachings, i.e. Taoism, Buddhism and Confucianism, are of the same source) ideology. In the Thăng Long citadel (ancient Hanoi), numerous Taoist temples were constructed, serving both the spiritual needs of the community and playing a socio-political role in performing state rituals, warding off evil spirits, and protecting the national capital.

thuongFollowing the Trần dynasty, as the influence of Confucianism, Buddhism, and folk beliefs grew, Taoism’s status as an independent entity gradually declined. Many Taoist temples were repurposed or integrated into the systems of temples, pagodas, and communal houses; the pantheon of deities and ritual practices also became increasingly syncretic. By the Lê - Nguyễn dynasties, most Taoist temples no longer existed as pure Taoist institutions but instead became part of the folk belief landscape, reflecting a profound process of localization.

thuongThăng Long - Hanoi, with its long-standing position as a political, economic, and cultural center, has been a convergence point for various communities, including the Chinese community. Through trade and migration, the Chinese brought with them distinctive religious institutions, most notably Taoist temples and Assembly halls. Initially, these establishments served the spiritual needs and community activities of the Chinese diaspora; however, over time, they integrated into the spiritual life of Thăng Long’s urban residents, becoming representative marks of the Vietnamese - Chinese cultural intersection. Researching the system of Taoist temples and Assembly halls is, therefore, of great significance in recognizing the cultural landscape of the urban Thăng Long - Hanoi.

thuongAccording to historical records, alongside the designation “Thăng Long tứ trấn” (“The four guardian temples of Thăng Long”), the ancient capital also featured the concept of “Thăng Long tứ quán” (“The four Taoist temples of Thăng Long”), consisting of four major temples: Chân Vũ, Huyền Thiên, Đồng Thiên, and Đế Thích. Additionally, many other Taoist temples and shrines were established, creating a rich network of spiritual spaces within the heart of the city.

The ancient Huyền Thiên Taoist Temple, now Huyền Thiên Pagoda

thuongAccording to the stele inscriptions at the Quan Thánh Temple, this structure was built by the Chinese diaspora community of Guangdong origin in 1819 to worship Quan Thánh Đế Quân (Guan Yu). During the revival Lê dynasty period, the Hà Khẩu wharf area - where the Tô Lịch River meets the Red River - was a bustling commercial hub attracting a large number of merchants, among whom the Chinese constituted a significant portion. In addition to the merchant class, waves of migrants and refugees from Southern China during the 17th and 18th centuries also contributed to the formation of overseas Chinese communities settling long-term in Kẻ Chợ.

Rubbings of the stele inscriptions from Quan Thánh Temple and the Đông Việt Assembly Hall

thuongTogether with the settlement process, the Chinese communities established a system of assembly halls, temples, shrines, and public constructions to maintain their spiritual lives, provide social mutual aid, and preserve their identity. A representative example is the Việt Đông Assembly Hall (粵東會館), also known as the Cantonese Assembly Hall. According to the Đại Nam nhất thống chí (Geographical record of the unified Đại Nam), the assembly hall was erected in the second year of King Gia Long's reign (1803), and initially located in the Hekou area. After several relocations and restorations, by the early 20th century, it took on a distinct Chinese architectural appearance. The assembly hall served as both a place of worship and a center for community activities and commercial transactions for the Chinese communities of Guangdong origin.

thuongSimilarly, the Fujian Assembly Hall on Lãn Ông Street serves as the religious and community institution for Chinese people of Fujian origin, worshipping Mazu - the patron goddess of seafarers. The worship of Mazu clearly reflects the characteristics of a merchant community migrating by sea and demonstrates the spread of this belief along trade routes.

thuongA notable point is that the majority of Chinese assembly halls in Thăng Long simultaneously functioned as Taoist temples. The combination of religious and social functions transformed these structures into multi-functional spaces: serving as places to worship deities, as well as centers for administration and mutual aid, culture and festivals, and economic hubs for the community. Through ritual activities, community gatherings, and trade, the assembly halls contributed to maintaining social networks and ethical standards in business, particularly through the symbolism of deities like Guan Yu - the embodiment of Tín (Trust/Integrity).

thuongThroughout history, the Taoist temples and assembly halls in Thăng Long did not retain their original forms and functions but gradually fused with Buddhism and indigenous beliefs. The phenomenon of joint worship - placing Taoist deities alongside Vietnamese spirits - as well as the functional conversion of Taoist temples into shrines or pagodas, reflects the diverse spiritual needs of urban residents and the flexibility of Vietnamese culture. This process not only demonstrates a two - way cultural acculturation but also serves as evidence of the profound localization of imported elements.

thuongIt can be affirmed that Taoist temples and assembly halls in Thăng Long - Hanoi are not merely religious structures; they are multi-layered cultural and social spaces reflecting the exchange, fusion, and adaptation of various resident communities within the ancient city. Researching these types of spaces contributes significantly to decoding the spiritual life of Thăng Long’s urbanites while providing valuable documentation for the field of Hanoi studies, education, heritage conservation, and the current development of cultural industries./.