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TAOISM IN VIETNAM DURING THE NORTHERN COLONIAL PERIOD AND SOME

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ISSN: 2320-3358 (e) Vol. 21, No. 8(1), (2020)
ISSN: 0972-5547(p)

TAOISM IN VIETNAM DURING THE NORTHERN COLONIAL PERIOD AND

SOME NOTES WHEN STUDYING TAOISM IN VIETNAM
Nguyen Xuan Phong1, Vu Hong Van2
1
Academy of Journalism and Communication, No.36 Xuan Thuy Street, Cau Giay District,
Hanoi, Vietnam.
2
University of Transport and Communications, No.3 Cau Giay Street, Lang Thuong Ward,
Dong Da District, Hanoi, Vietnam
Abstract: Along with Buddhism and Confucianism, Taoism has a great influence on Vietnamese
culture. Since its introduction into Vietnam (around the 2nd century), Taoism has gradually
determined its position and quickly integrated with Vietnamese culture and beliefs. However, not
all Vietnamese understand Taoism like Confucianism and Buddhism. In 3 religions which are
Buddhism, Confucianism and Taoism, Taoism is a difficult religion to study for many objective
and subjective reasons, especially Taoism in the Northern colonial period (about 10 centuries). On
the basis of researching ancient documents, folk tales and surveying the remaining Taoist relics to
this day, this study initially began to learn about Taoism in Vietnam during the Northern period
on such contents as: indigenous factors before Daoism entered Vietnam, Taoism Hermit Force,
Taoist worshiping and cultivation facilities.

Keywords: Taoism, Northern colonial period, Indigenous factors, Vietnam

INTRODUCTION
Vietnam is a country with many beliefs and religions. Among those beliefs and religions, there are
beliefs and religions that come from the main in Vietnam (indigenous religious beliefs); there are
beliefs and religions imported from abroad. The three earliest religions introduced into Vietnam
were Buddhism, Confucianism and Taoism. Among these three religions, Confucianism is a
difficult religion to study for many objective and subjective reasons.
According to Vietnamese historical document sources, as well as the education of ancient Chinese
philosophy in general and the Taoist philosophy in particular at Vietnamese universities,
Vietnamese people have certain knowledge about Taoist and Taoism. According to historical
document sources available in Vietnam, the Taoist and the Taoism were written as follows: In
China during six or seven centuries before the Common Era, i.e., the Spring - Autumn period, and
Warring States period, the teachings of Laozi and Zhuangzi were merely a kind of philosophy (le,
1958; Hinh, 2003 & 2007). Taoist philosophers did not advocate mystical things. Facing wars and
disorders, they chose a reclusive life to nourish their heavenly trueness. From the first century
under the Eastern Han Dynasty, Chang Daoling transformed the esoteric teachings of Laozi and
Zhuangzi to a religion called Taoism (Le, 1958; Giau, 1973; Hinh 2003 & 2007). Thus, between
Taoists and Taoism, there are fundamental differences in their origins. If Taoist appeared around
the 6th century BC, Taoism appeared around the 2nd century AD. Such, Taoism is an ancient
religion that has existed for a long time in Chinese history. It has overcome the challenges of space
and time and exists to this day.
In terms of space, at the time of its birth, Taoism had a certain influence from Sichuan and Ha
Dong regions and spread to the Truong Giang basin and spread throughout the vast Chinese
country (Fusan, 1995). Historically, Taoism has also interacted with many different cultures and
left a mark in many East Asian countries (Japan, Korea, Vietnam, etc.). Its influence can be seen
in the beliefs, religions, and rituals of many generations of people, over the centuries (Henri, 2000).
In time, Taoism has existed for nearly two thousand years and it still continues its development
path, even though its existence is not as “dense” as it was at the beginning (Hinh 2003 & 2007).
In the process of survival and development, although Taoism has never become the dominant
ideology in Chinese society like Confucianism and Buddhism (if any, in the Tang Dynasty), but its
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role in life Chinese society is very big, especially among working people and is seen by the Chinese
as a “treasure” of China (Henri, 2000).
Taoism was introduced into Vietnam very early. In terms of specific timing, there has not been
any accurate historical source. But, from the widely accepted viewpoint, Taoism was introduced
into our country after Confucianism and Buddhism (Le, 1958; Giau, 1973; Thu, 1997; Hinh, 2007).
Taoism in Vietnam, had period become an independent religion like under the Ly and Tran
dynasties. But then, the phenomenon of merging Taoism with Buddhism and Confucianism took
place. In the Le Dynasty, Taoism quickly combined with Buddhism, most of the Taoist place of
worship and practice became Buddhist temples, Taoist scriptures turn into Buddhist scriptures,
Taoist hermit quit cultivation. By the Nguyen Dynasty, when Confucianism became the dominant
ideology in society and the Nguyen Dynasty had honored Confucianism as the “state religion”,
Taoism almost disappeared in the religious life of Vietnamese people. Taoism has not been
mentioned much by people (Them, 2000; Thuan, 2004).
Throughout the development process of the Vietnamese nation, along with Confucianism and
Buddhism and Taoism has been a significant influence on the spiritual, traditional and cultural life
of the Vietnamese nation, especially in the life of the Vietnamese working people (Hinh, 2003 &
2007). In the early days of spreading into Vietnam, Taoism found the analogy had long been
established in the beliefs of Vietnamese people. The cult of magic, sorcery, enchantments, Feng
shui, divination, etc of the ancient Vietnamese became a fertile ground for the sowing of Taoism.
“Therefore, it is easy to understand why Taoism, first of all, the witch Taoism penetrated quickly
and merged so easily with the ancient magic tradition that there were no boundaries” (Them, 2000,
p. 19). “It’s like having a familiar land, people don’t study but already know all” (Giau, 1973, p.
249).
For the past many years, the study of Taoism as the existence of Taoism in Vietnam, the
manifestations of Taoism in the spiritual and cultural life of Vietnam, the values that Taoism brings
to its culture Vietnam is more modest than Buddhism and Confucianism. Therefore, the situation
of studying Taoism in Vietnam is still in difficulty, causing many researchers to refer many
Vietnamese folk beliefs to Taoism; In contrast, those who like charms, magic, divination, feng
shui, etc. not understand what Taoism is. This has created many obstacles in the study of Taoism
in Vietnam, as well as the connection of Vietnamese culture in general and religious activities in
particular with Taoism.
The nation’s cultural history is closely linked to the process of national construction and defense
of the Vietnamese people. As the economy is growing, the nations of the world get closer, the
national culture is becoming the center of attention. Documents of the Communist Party of
Vietnam, policies of the Government of Vietnam have repeatedly affirmed the role and importance
of the goal of “building an advanced culture imbued with national identity” (Communist Party of
Vietnam, 1991). Therefore, the study of the topic: “Redefine the position of Daoism (Taoism) in
Vietnamese history” is necessary for us to understand more social concepts and phenomena, etc.
Since then, understand more about the origin, characteristics of ideology, folk beliefs in Vietnam;
traditional cultural values that ancestors have worked hard to build.
At the same time, this former research will shed more light on the Daoism that existed in Vietnam
at the beginning, as a basis for further study of Taoism in particular and the process of receiving
foreign culture and localizing those documents. It turns into the unique values of Vietnamese
culture. Through this research, it contributes a part to the awareness of more positive factors and
good traditional values of the nation in the cause of building up Vietnamese culture in the
renovation period.

LITERATURE REVIEW
Vietnam has been being a multi-ethnic country, whose economy is dominated by wet-rice
agriculture. That economy has survived very long (Dat, 2010). Archaeological studies in recent
years have made that clear. Many archaeologists believe that the northern upland region is one of

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the primitive centers of today’s rice plants. The excavation of the Man Bac cemetery confirmed
that residents of Vietnam during the Hung Vuong era had an intersection between indigenous
Malay breeds and Mongolia migrants from the southern Yangtze River (Dat, 2010; Archaeological
Institute, 2016.). Archaeological results have found grains, rice husks, and burnt rice.
Thus, from ancient times, ancient Vietnamese people were mostly farmers, dependent mainly on
nature, under the control of nature, so there appeared a natural god system (natural god) before
there had had World religions that came to Vietnam (Tylor, 2000). That divine system has been
worshiped by Vietnamese people throughout Vietnamese villages and communes (Dinh, 1970;
Binh, 2005; Chuan, 2006). To this day, we can identify the system of these gods through festivals,
through the worship of gods at communal house, temple, “am” (like the temple but is a small
scale, about 5 to 7 square meters wide) and shrines that no other locality in the country does not
have. The system is extremely rich and complex (Hinh, 2007).
According to archaeological results unearthed from bronze drums, stone relics (Archaeological
Institute, 2016) show that the starting image of the Vietnamese gods system was the tree spirit, the
rock god, the river god, then the snake god, the god of turtles, the bird god, etc. was the divine
force that will later be called the natural gods.
According to many researchers (Lagerwey, 1987; Tocarev, 1994; San, 1998; van, 2020); , ancient
Southeast Asia was an immense forest, with rivers and streams flowing through, as important
transport circuits to exchange among ethnic groups. There, there is the custom of worshiping
trees, worshiping rocks, worshiping rivers and streams (Binh, 2005; Anh, 2005). The custom of
worshiping trees is expressed through images of women and girls on trees or making children sick
and illness. In order to avoid such catastrophes, people often burned a doll in the form of a baby
in order to serve the women and girls (called “hìnhnhânthếmạng”) (Binh, 2005; Anh, 2005; Van,
2020). This practice exists to this day and is propagated not only to cases of illness, but also to
those believed to be negative, or in case of an accident or other risks.
In many ancient Vietnamese villages, even recently, there have been still incensed bowls placed on
ancient trees, so the proverb has the phrase “god of the banyan tree, the ghost of storax tree”.
Trees were the main source of living, so the myth of the universe tree arises - the universe came
from a large tree. We see this in the epic “đẻđất, đẻnước” (drop the land, drop water) of Muong
people, and in many legends of different ethnic groups of Vietnam. The cosmic tree also imprinted
in the “Nêu” tree in the Lunar New Year of the Vietnamese, buffalo stabbing ceremony in the
Central Highlands of Vietnam, etc. (Duy, 2002; Anh, 2005; Huong, 2009; Van, 2020)
From the worship of natural phenomena, Vietnamese people converted to worshiping animals.
The two most popular animals in Southeast Asia myth were birds and snakes. Along with the
process of divinizing natural phenomena, Vietnamese people have also carried out the deification
of the animals they worship: the bird into Fairy, the snake into the Dragon (Dai Viet Su Ky Toan
Thu; 1697), by combining birds with humans and snakes with crocodiles, etc. The Dragon was the
lord of the river, the Fairy is the lord of the forest and, in turn, was present in Vietnamese legends
before taking on the Chinese form. These later phenomena were later present in Taoist temples in
Vietnam (Hinh, 2003 & 2007).
From the gathering period, entering the agricultural stage is a new development stage, from which
there also arises a change in ideology. It was the phenomenon of worship of natural phenomena
related to agriculture (Tocarev, 1994; Taylor, 2000). When people have been agriculture, nature
will involve people like flesh and blood (Thinh, 2014; Van 2019 & 2020). There were two natural
phenomena that determine people’s lives: sunshine and rain. The sunshine was brought by the
sun, in the South, the worship of heaven is common for all the people, formerly known as Mrs.
Heaven. Later, due to Chinese influence, the concept of “trongnam, khinh nu” (respect men,
despise women), especially the concept of “Thiêntử” (son of the Mr. Heaven) of Confucianism,
was changed to Mr. Heaven; only “Thiêntử” were allowed to worship the Mr. Heavens, the people
worship the Mr. Heavens was illegal (Can, 1990; Thu, 1997; Y et al., 2011). Opposite to Heaven
was Land, later also due to the influence of Confucianism, the Mrs. Land became the Mr. Land
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(ThổĐịa - Tu Di Gong) - a very typical Chinese name (Kohn, 1987; Lagerwey, 1987; Kirkland, et
al., 1991; Fusan, 1995).
Water is the most important factor in agriculture. In order to have enough water for cultivation,
irrigation needs: cloud, rain, thunder, lightning - the natural phenomena necessary to create water,
so Ba May (Mrs. Cloud), Ba Mua (Mrs. Rain), Ba Sam (Mrs. Thunder) and Ba Chop (Mrs.
Lightning) were worshiped (Lang, 1974; Thinh, 1994; San, 1998; Chuan, 2006). Later, when
Buddhism was introduced and developed in our country, all four of them became Buddhas and
transformed into “TứPháp” (Four-Dharma) system with Chinese names: Ba May became Phap
Van worshiped at Dau pagoda, Ba Mua became Phap Vu worshiped at Dau pagoda, Ba Sam
became PhapLoi worshiped at Ba Tuong pagoda and Ba Chop became Phap Dien worshiped at
Ba Tuong pagoda. The king, mandarins of the dynasties had to pray to the ladies to expect good
rain and wind, good crops (Duy, 2002; Dat, 2010). When agriculture shifted to wet rice farming,
considering wet rice cultivation as the dominant field in agriculture, making a great decision on the
survival of humans, the whole belief transformed for the last time and made the face of rich beliefs
like today.
Thus, in the existing forms of indigenous beliefs, we saw that the ancient Vietnamese people
worshiped the gods, especially the natural gods (San, 1998). Therefore, when Taoism was
introduced to Vietnam with a diverse system of gods such as the god of the sky, the god of the
land, the mountain god, the river god, etc. it was easily accepted and worship by Vietnamese. One
of the more fundamental reasons why Taoism easily penetrates into Vietnam was that the Taoism
cultivation method is very close to the very mysterious beliefs of the Vietnamese people (Hinh,
2003 & 2007); . Therefore, when penetrating into our country, Taoism quickly found the similar
beliefs that had long been available for its “sowing” (San, 1998; Them, 2000; Quynh, et al., 2008).

RESEARCH RESULTS AND DISCUSSION

Taoism was introduced into Vietnam
In 179 BC, the King of South Vietnam, million Da, defeated An Duong Vuong and established
ruler ship over the whole of Au Lac (Dai Viet Su Ky Toan Thu, 1697). The North Vietnamese
colonial period began from there (Vuong & Tan, 1960). And, the Northern colonial period ended
in 905, when Khuc Thua Du established a new regime, laying the first basic foundation for the era
of independence, autonomy and unification (Dai Viet Su Ky Toan Thu, 1697). In order to rule
Vietnam, the Chinese feudal dynasties mobilized all the means they could mobilize (Huong & Tan,
1960; Kim, 1919; Giau, 1973).
In it, one of the means that is extremely important and beneficial is culture and thought. However,
as the introduction mentioned, normally, people consider our country's contact with Chinese
culture starting from the political contact that took place during the Qin and Han dynasties.
However, culture is not only followed in political footsteps, but it spreads itself according to folk
contacts often through non-governmental economic exchanges. All ancient Chinese cultural relics
came to the Red River Delta and the Mekong River in the footsteps of the northern feudal army
centuries before. That is the physical evidence of purely cultural exchange, is not political, and
often paves the way for political relations thereafter. Material culture makes it easy to save specific
images. As for spiritual culture, folk tales ... invisible, difficult to grasp for sure, but we cannot only
integrate material culture without integration of spiritual culture (intangible culture).
At present, the current historical documents do not allow us to confirm with certainty that Taoism
was present in Vietnam at a specific time. However, what most researchers postulate is that Taoism
entered Vietnam after Confucianism and Buddhism (Le, 1958; Giau, 1973; Thu, 1997; Hinh 2003
& 2007). Surveying and comparing ancient Chinese bibliographies and Vietnamese ancient
documents we can find out how Taoism was propagated into Vietnam. But, in any way, the subject
receiving Taoism was still two main objects: the intellectuals and the ordinary people in ancient
Vietnamese society at that time.

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About the time Taoism was propagated into Vietnam, perhaps at the waning time of the Eastern
Han Dynasty (Hinh, 2003), but its influence was very limited. According to the old Chinese history,
in the Han Dynasty of the 7th year of Quang Hoa (184), Thai Binh Dao leader was Truong Giac
launched the Hoang Can uprising in Trung Nguyen (History of Chinese Culture., 1999, p. 903).
That year in Giao Chi (Jiaozhi) district also had a revolt of the people, the leader of the revolt
called himself “General of heaven” but later was suppressed (Dai Viet Su Ky Toan Thu, 1697).
After the defeat of Hoang Can uprising, the Trung Nguyen area occurred a continuous
punishment. At that time, Si Nhiep - a Confucian scholar, came to accept Thai Thu in Giao Chi
(Jiaozhi), his younger brother Si Nhat also took over Thai Thu in Hop Pho, Cuu Chan and Nam
Hai districts. They kept Giao Chau safe through the chaos, praised by the people (Dai Viet Su Ky
Toan Thu, 1697). Thus, basically, Taoism was propagated to Vietnam in a peaceful way (not
through the imposition of feudal dynasties of China). However, such propagated still takes the
form of politics, through the rule of Chinese feudal dynasties.
Taoism hermit force
If the first period of Chinese rule in Vietnam, the Taoist hermit force was predominantly Chinese,
then in the subsequent periods, this force continued to grow. However, there have been more
additions Taoist hermit forces were Vietnamese.
At the end of the Eastern Han Dynasty, there were many soldiers from China who came here to
take refuge. One of the characters during this period was Truong Tan, Dai Viet Su Ky Toan Thu
wrote: “Tan received his position in the 6th KienAn (221) of the Han Dynasty. Tan liked the
demons and gods, often wearing red scarves, play the harp, burning incense, reading Taoist books,
and saying that he could help with the teaching. After being killed by General Khu Canh” (Dai
Viet Su Ky Toan Thu, 1697). However, to confirm whether Truong Tan was a Taoism believer
did not or he was just a “Phuong si”, it takes time to continue studying.
Another character to mention this period was Dong Phung (Feng). According to Dai Viet Su Ky
Toàn Thu, wrote: “The 40th year (226) (Han Hau Chua Thien, Kien Hung in the fourth year; Ngo
Ton Quyen, Hoang Vu in the fifth year), King (Si Nhiep) died. Before being sick, having died for
three days, Fairy people is Dong Phung (Feng), put a pill in the mouth of king, then shook his
head and moved, briefly king opened his eyes and moved his hands, his face recovered gradually,
the next day, he could stand up, could speak again for 4 days, then returned to normal” (Dai Viet
Su Ky Toan Thu, 1697). Thus, there was no doubt that Dong Phung (Feng) came to Dau (Thuan
Thanh, Bac Ninh province today), about 226 or earlier but no more than 187 (the year of Si Nhiep
of taking control of the Giao Chi (Jiaozhi)). Si Nhiep period was the time when the Three
Kingdoms period started, the was “Si Phu” (Confucian followers) came down to Giao Chi (Jiaozhi)
district for thanks to quite a lot of Si Nhiep, including Dong Phung (Feng). But need to be clear,
Dong Feng was not a Taoism of the Five Scouts of the Martyrs (NgũĐấuMễĐạo), he was a
disciple, a member of the Phuong Tien Dao (Phuong Si), a master of medicine and cultivate
immortality because he saved the king from death, so he was worshiped, the body eventually
turned into fairy. This has been just a Taoism legend but can at least prove that Taoism elements
were transmitted to Vietnam from the end of the Han Dynasty.
At the end of the Eastern Han Dynasty, not only Dong Feng fled to Giao Chi (Jiaozhi), but also
Mau Tu (Miao Zi). Mau Tu was a master of scriptures, no matter what books he liked to read;
whatever books he had read, even Mau Tu had read a book about a fairy, he did not believe but
he kept reading (Fusan, 1995). At that time, after the Emperor’s death (Han Linh De), the nation
was in turmoil, only Giao Chau was peaceful, talented people in the North went there to take
refuge. Many elves used the confiscation of immortality, the people at that time were participation
very crowded. Mau Tu often took out “Ngu Kinh” (five Confucian scriptures) to make it difficult
for them, contemporary wizards often did not dare to confront them. But it should be added that
Miao Zi is not a complete believer, he is influenced by Confucianism, Buddhism, and Taoism. In
particular, the influence of Taoism accounts for a smaller part (Hinh, 2003 & 2007).

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A typical Taoism figure of this period was Cat Hong, which was also mentioned. According to
Nguyen DuyHinh (2003, p. 201), at the beginning of the Tan (Xun) Dynasty, Cat Hong refused to
accept the great official of the Tan (Xun) Dynasty intended to confer the title of Tan Ky Thuong
Thi Dai Truoc, asked to come to Giao Chau (Jiaozhi) to receive a small official, Cau Lau district
command (now under My Van district, Hung Yen province) for opportunities to practice knitting
and to participate in the promotion of Taoism. But according to scholar Vuong Kha, based on the
story of the Cat Hong story and the Chinese Autobiography, it was recorded: “In Dong Xun
period, there was a famous Taoist practitioner of Jiang Dong was Cat Hong, at the end of his life,
he only liked practice knitting prescription drugs, he heard that there were “dan sa” (knitting
medicine) in Giao Chi, so he asked to be a commandant of Cau Lau district, took his children and
grandchildren to the south, went to Guangzhou, was retained by NhacSu Dang Nhac, and stayed
at La Phu Mountain, Guangdong, wrote books, practiced single, died in Tan Khang De Kien
Nguyen (343)” (Dai Viet Su Ky Toan Thu, 1697). Based on that basis, scholar Vuong Kha said
that Cat Hong did not come to Cau Lau to practice knitting. But the ancients said that Cat Hong
had been here, Dan Phuong district where was Cat Hong went through, saved the practice knitting.
Thach That district had a single practice relic of Cat Hong, so the two districts have built “am”:
Nguyen Duong “am” to commemorate Cat Hong. Although affirming or not asserting whether
Cat Hong came to Giao Chau or not, it can prove that there was a Taoism practitioner coming to
practice knitting in Vietnam at that time.
At the end of Dong Tan Dynasty, Ton An, leader of Ngu Dau Me Dao launched the rebellious
followers in Giang Dong, controlling all eight districts and keep in Dong Cung cave. Later, when
Ton An failed and died, his brother-in-law was Lu Tuan fled to Guangzhou. In the sixth Luc Hy
(410), Lu Tuan again started to fight to the North, the following year the defeat fled to Giao Chau
(Jiaozhi). There was a Vietnamese named Li Thoat who helped Luu Tuan to attack Long Bien
district, but was defeated by Thu Su of Giao Chau was Do Tue Do, Luu Tuan jumped into the
river to commit suicide. Dai Viet Su Ky Toan Thu wrote: “Tan Hoi, 411, (Tan Nghia Hy in the
7th year). In summer, April, son of Thai Thu of Vinh Gia district was Lu Tuan fled to Giao Chau.
Before that, when Thu Su Do Vien died King Tan let his son was Do Tue Do instead did Thu Su.
King Tan’s decree has not arrived yet, Lu Tuan raided Hop Pho and headed for Giao Chau. Do
Tue Do brought soldiers to attack Lu Tuan at Thach Ky, Lu Tuan was defeated” (Dai Viet Su Ky
Toan Thu, 1697, p. 214)
Thus, Lu Tuan and his followers were followers of NguDau Me Dao. A question arises as to why
Lu Tuan was favored by Li Thoat was a Giao Chi people and the ethnic minorities in that area
supported when Lu Tuan was defeated. In fact, Li Thoat was also a follower of folk Taoism.
During the Wei Dynasty, Jin Dynasty, the North and the South dynasties, all parts of China had
activities of the folk Taoism group showing respect to the forerunner “Li Bat Bach”, their leaders
all named Li Thoat and Li Wang ( Li Hong) (Hinh, 2003). Li Thoat of Giao Chau mentioned above
may be a leader of the Taoism folk, because of its beliefs close to Ngu Dau Me Dao, so it was
possible to rally the ethnic minorities in that area to supported Lu Tuan.
From about the fifth century onwards, new Taoism was spread more and more strongly in our
country, especially in the Tang Dynasty. King Xuanzong (reigned 712-756) of the Tang Dynasty,
confident that he was the descendant of Laozi, issued a decree to search for all existing Taoist texts
throughout the empire. The collection of these Taoist texts during Kaiyuan era (713-741) of the
Tang dynasty was called Sandong Qionggang (Exquisite Compendium of the Three Grottoes) or
Kaiyuan Daozang (Daozang of the Kaiyuan era) of about three thousand seven hundred volumes
which are no longer extant (History of Chinese Culture, 1999).
At that time, the feudal government of the North tended to unify the mandarins with the Taoist
forces. The mandarins not only assumed the full power of politics but also held the spiritual side
of people. This is considered to be an extremely sophisticated rule of Chinese feudal dynasties
(probably starting from the Tang dynasty) (Hinh, 2003). It can be affirmed that, from the fifth
century onwards, Taoism was actually used by the government of the feudal dynasties of China.

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In 865, under the Tang dynasty (618-907), Gao Pian (Cao Bien) intruded into Vietnam to suppress
the Vietnamese resistance. As a noted magician and geomancer, he tried his best to destroy dragon
veins and Vietnam’s sacred places so that Vietnam would no longer have talents or heroes and
Vietnam would be under the yoke of Chinese domination forever (Dai Viet Su Ky Toan Thu,
1697).
Some Temples and Shrines of Taoism in this Period
Temples and shrines are places of worship of the Taoist gods. It is hard to ascertain when Taoism
gods have been accepted and worshiped by the Vietnamese people (Thuan, 2004). But the grounds
and results of the “divine relics” survey (the legend of the gods are stored in temples and shrines),
combined with the records of ancient historical documents along with the stories handed down in
folk people, people can initially enumerate temples, shrines of Taoism, and deities or be worshiped
during this period (Hinh, 2003; Thuan, 2004).
Group of Co De temples: In the past, it belonged to Co De commune, nowadays is Dai Thang
commune, Vu Ban district, Nam Dinh province. Called the group of temples because there are 3
temples worshiping 3 famous gods, namely: Dong Hai Dai Vuong (The king ruled the East Sea),
Tay Hai Dai Vuong. The king governs the West Sea, and Bac Hai Dai Vuong (The king governs
the North Sea). These three people are the younger brother of the first King Hung. The three were
ordinary people, who had the merit to open a village, help the people, kill the enemies to keep the
country, after death, they were deified and were built by the people of Co De commune to worship.
Temple of worship Ap Lang Chan Nhan (Nga Son district, Thanh Hoa province today): Ap Lang
Chan Nhan's real name was La Vien, a native of Thuan Kenh village (Hau Loc district, Thanh Hoa
province today). According to legend, La Vien often went to the forest to cultivate magic, then
helped the king to overcome waves and fighting in the South. He had magic to treat water, where
to go, and silent waves there. After his death, to express his gratitude, the King of the before Ly
Dynasty (503 - 548) set up a temple to the village people worship, the place to build a temple in
Nhan Pham village, south of Than Phu sea gate (Nga Son district, Thanh Hoa province today).
The temple worships Phu Dong Thien Vuong was established in many different places, in many
localities, but it is more famous than the whole temple in Phu Dong commune (Gia Lam District,
Hanoi today). According to legend, on the reign of the 6th Hung King, in Giong village (also
known as Phu Dong village), in the Vu Ninh ministry (Gia Lam district, Hanoi today), there are
poor husband and wife and grandparents who work hard and have a reputation for virtue living,
but they don't have any children (Dai Viet Su Ky Toan Thu, 1697). One day, the wife went out to
the field to see a very big footprint, she immediately put her foot to try. Any doubt, when she
home, she conceived and after 12 months, she gave birth to a handsome, handsome boy. Strangely
enough, the boy was three years old but still could not talking and laughing.
When the An Dynasty came to invade our country, the power was very strong, the king sent
messengers everywhere to find talented people to help the country. That day, when the messenger
came, the little boy sat up, suddenly said, asked his mother to invite the messenger and said: “Please
speak to the King and forge me an iron horse, an iron armor, an iron hat, and an iron whip, I vow
to beat these enemies!” (Dai Viet Su Ky Toan Thu, 1697, p. 32) from that day on, the boy grew
up fast. Villagers had to contribute rice to feed the boy. When the king gave iron horses, iron
armor, iron hats, and iron whips, the boy suddenly stretched his shoulders to become a majestic
magnificent knight. The knight wore iron armor, wore an iron hat, and rode into battle. The horse
neighed, sprayed the fire and rushed into the enemy. Suddenly the whip was broken, the artist
uprooted the bamboo on the two sides of the road and dug into the enemy. The invaders trampled
on each other to flee, the knight chased to the mountain foot of Soc Son and stopped. There, a
horse and the knight came to the top of the mountain to look at his homeland, prostrate to his old
parents, take off his iron armor, and both men and horses slowly flew into the sky” (Dai Viet Su
Ky Toan Thu, 1697, p. 33)
The King remembered the knight's merits, named him Phu Dong Thien Vuong (people also called
him Thanh Giong) and set up a temple in his homeland. Later, King Ly Thai to name him Xung

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Thien than Vuong, a temple was built at Kien So village, Phu Dong commune. The Giong Festival
has been solemnly held in two places: Phu Dong temple, Phu Dong Commune, Gia Lam District,
Hanoi, and Soc Mountain, Soc Son District, Hanoi on the 9th of the fourth lunar month each year.
In addition, there are many other gods worshiping at temples that the author has not been learned
and research, which is also an open issue for the author to study Taoism at the next stages.

CONCLUSIONS
Through the above analysis, we show that Taoism in Vietnam has a number of different points
with Chinese Taoism, as follows:
Firstly, the Taoist Taoism (Taoism for kings and mandarins) was passed on to her only in a very
limited way in the upper classes of society, although it was propagated into our country at the
earliest. Meanwhile, folk Taoism (Witch Taoism) thrived in the lives of the common people.
Secondly, in terms of the Taoist forces, if the early North domination was almost the prerogative
of the Chinese, by the end of the Northern colonial period, the number of Vietnamese martyrs
appeared more and more. Although it is difficult to enumerate the number of Vietnamese Taoists
since the Northern colonial period, it is clear that with the new position of Taoism in an
independent society (the phenomenon of three religions of the homeland), the many Vietnamese
priests are a matter of course.
Thirdly, there is a difference in the number of temples and shrines and the fairy system for China.
In our country, there are very few temples with large scale, in contrast the number of temples and
shrines of small or even very small scale accounts for a very high percentage. Among the temples,
the number of gods of Chinese origin is not much. Temples and temples in our country are mainly
to worship the nation's excellent sons and daughters, who are "born of the micro-generals and the
horoscopes". Therefore, Vietnamese people often take the names of Vietnamese gods as names
for temples, although almost every temple has a place to worship Nguyen Thuy Thien Ton, Thai
Thuong Lao Quan, Huyen Vu, Huyen Chan, etc.
It can be said that, during the Northern colonial period, the foreign religion element was Vietname
seized very quickly and perhaps more than that, it was probably Taoism. However, if considered
in order of high and low order in the cultural and ideological life of our country in this period, the
highest is still Buddhism, followed by Taoism followed by Confucianism. Entering the era of
independence, autonomy and unity, this order has changed, but Taoism still holds an important
position in the spiritual life of the Vietnamese people.

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