The thang long’s four guardian god temples

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INTRODUCTION
1. Rationale
“Thang Long Tu Tran” ("The Thang Long’s Four Guardian God
Temples") refers to four sacred temples built to defend the four directions
(East, West, South, North) of the ancient Thang Long capital city. To the
East is the Bach Ma (White Horse) temple, which is dedicated to Long Do
God. To the West is the Voi Phuc (Kneeling Elephant) temple where Linh
Lang God is worshipped. The Kim Lien temple to the South is dedicated to
Cao Son God. And to the North is the Quan Thanh temple dedicated to
Huyen Thien Thuong De God.
It was not by chance that it existed the concept of Thang Long having
Four Guardian God Temples. However, did Thang Long really have four
guardian god temples since its original city planning during the Ly
Dynasty as indicated in the term “Thang Long’s Four Guardian God
Temples”? Or the Four Guardian God Temples were gradually formed
through time and were “invented” with additional guardian meaning?
These questions still need to be answered. Therefore, it is the main
research question for the thesis to study the establishment and changes of
the customary worship of the “Thang Long’s Four Guardian God
Temples” in Ha Noi.
2. Research Purposes
2.1. The thesis aims to provide a comprehensive exploration of the
customary worship of the “Thang Long’s Four Guardian God Temples” in
Ha Noi from its earliest origins to the present day.
2.2. The thesis seeks to provide initial explanation of the “invention of
tradition” of the costumary worship of the “Thang Long’s Four Guardian
God Temples”.
2.3. The thesis uses the theoretical concept of "Invention of tradition"
in studying the customary worship of the “Thang Long’s Four Guardian
God Temples” in order to test its suitability for analysis of the "invention"

of the customary worship of the “Thang Long’s Four Guardian God
Temples” in Ha Noi.
3. Research Topic and Scope
3.1. Research Topic: The costumary worship of the “Thang Long’s
Four Guardian God Temples” in Ha Noi.
3.2. Research Scope


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- Time: The research explores the costumary worship from its earliest
origins to the present day.
- Space: The research focuses on administrative boundaries of Hoan
Kiem, Ba Dinh and Dong Da districts.
4. Research Approaches and Methods
4.1. Approaches: The thesis uses the specific historical approach.
4.2. Methods: The thesis uses the following methods:
Secondary
 Data
 Analysis;
 Ethnographic Fieldwork;
 Interdisciplinary
Analysis and Interdisciplinary Synthetics Methods.
5. Research Result and Contribution
- This thesis presents a comprehensive, in-depth exploration of
materials relating to the customary worship of the “Thang Long’s Four
Guardian God Temples” in Ha Noi.
- The thesis documents the customary worship of the “Thang Long’s
Four Guardian God Temples” in Ha Noi from its earliest origins to the
present day.
- The thesis uses the theoretical concept of "The invention of tradition"
in studying the customary worship of the “Thang Long’s Four Guardian
God Temples” in order to test its suitability for analysis of the "invention"
of the customary worship of the “Thang Long’s Four Guardian God
Temples” in Ha Noi.

6. Thesis Structure
In addition to Introduction, Conclusion, Bibliography and Annexes, the
main content of the thesis is organised into four chapters as follows:
Chapter 1: LITERATURE REVIEW
Chapter 2: THE CUSTOMARY WORSHIP OF THE “THANG
LONG’S FOUR GUARDIAN GOD TEMPLES” FROM
INVENTION TO “INVENTION OF TRADITION”
BEFORE 1945
Chapter 3: CHANGES OF THE CUSTOMARY WORSHIP OF
THE “THANG LONG’S FOUR GUARDIAN GOD
TEMPLES” FROM 1945 TO THE PRESENT DAY
Chapter 4: DISCUSSIONS ON THE CUSTOMARY WORSHIP
OF THE “THANG LONG’S FOUR GUARDIAN GOD
TEMPLES” IN TODAY’S LIFE


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CHAPTER 1
LITERATURE REVIEW
1.1. Literature Review and Background Research
1.1.1. “Thang Long’s Four Guardian God Temples” through various
sources
1.1.1.1. Data sources related to each Guardian God Temple
*. Ancient scripts: Most of the ancient scripts discuss the Four
Guardian God Temples separately such as Việt điện u linh and Lĩnh Nam
chích quái compiled during the Tran Dynasty (in the 14th century AD).
Towards the end of the 14th century AD, the term “Tu tran” (Four
Guardians God Temples) first appeared in some books like: the series Hà
Nội địa dư; the series Đại Nam nhất thống chí; the series Hà Nội sơn
xuyên phong vực compiled around the end of 1887 AD; and in the Tuyển

tập văn bia Hà Nội.
Written notes on the customary regulations and rites at each “Tran”
(Guardian God Temple) appear in Chinese manuscripts as follows: Hà
khẩu phường hương lệ, Bạch Mã từ Tam giáp hương lệ, Đại Nam thần lục,
Bị khảo lục; Hoàn Long Thủ Lệ trại thần tích; Hoàn Long Kim Liên
phường khoán ước; Trấn Vũ Quán lục, Trấn Vũ quán mặc tích, Trấn Vũ
thần mộng hiển ứng ký.
*. Documents from foreigners, including written notes of European
authors in the period from 17th century to 1945, are presented in the book
Hà Nội qua tài liệu và tư liệu lưu trữ (Ha Noi through documents and
archival documents).
1.1.1.2. Data sources refer to the system of the “Thang Long’s Four
Guardian God Temples”
These data include merely ancient documents.
The volume Bản đồ thời Hồng Đức (Hong Duc Maps) reflect the
locations of the temples which formed the Four Guardian God Temples to
protect the Thang Long imperial citadel. Next is the book in Chinese
scripts called Hà Thành Linh tích cổ lục, and the book Thăng Long cổ tích
khảo tịnh hội đồ by Đặng Xuân Khanh (1956).
1.1.2. Review of Background Researches
*. Researches and identifications of each temple
Researches on the Northern Guardian God Temple include the thesis
Khảo sát Hệ thống văn bản khắc Hán Nôm đền Quán Thánh (Research on
Han Nom scripts in Quan Thanh Temple); or the dissertation: Đền Voi


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Phục Thủ Lệ di tích và lễ hội (The Voi Phuc Thu Le Temple: Monument
and Festival).
In addition, each temple is studied from different aspects, such as:

- About legends related to each Guardian God at each temple, there are
books like Văn học dân gian người Việt – Góc nhìn thể loại (Viet folk
culture – Seen from formative angle), Địa chí văn hóa dân gian Thăng
Long - Đông Đô - Hà Nội (Thang Long – Dong Do Cultural Geography of
Folk Belief), Sự tích các vị thần Thăng Long – Hà Nội (Legends of Thang
Long – Ha Noi’s Gods) and Truyện kể dân gian Hà Nội (Ha Noi Folk
Stories).
- About beliefs and festivals, there are books such as Lễ Hội Thăng
Long (Thang Long Festival) and Tín ngưỡng dân gian Hà Nội trong đời
sống văn hóa đô thị hiện nay (Ha Noi Folk Belief in Today’s Urban Life).
*. Researches and identifications of the four temples
In 1975, when Ha Noi became the capital city of the unified Vietnam,
the term “Thang Long’s Four Guardian God Temples” was used again,
initially by Tran Quoc Vuong in his book Hà Nội nghìn xưa (Ha Noi in the
Ancient Time). In 2001, in the article “Đôi điều về quy hoạch thành Thăng
Long” (Some thoughts on Thang Long’s Construction Planning), Trần
Quốc Vượng once again discussed the matter of the Four Guardians God
Temples. Hoàng Giáp (from Han Nom Institute), in his article “Thuyết ngũ
hành và Thành cổ Hà Nội” (Rule of the Five Elements and Ha Noi Ancient
Citadel), analyses the God at the Northern Guardian God Temple.
In 2010, on the occasion of celebrating 1000 years of Thang Long – Ha
Noi, based on the standpoint of Tran Quoc Vuong on characteristics of the
sacred land, sacred space in the “religious characteristics in building the
capital city” of the ancient Thang Long imperial citadel, a series of articles
related to the “Thang Long’s Four Guardian God Temples” provide
analysis and explanations on the meaning of the customary worship of the
“Thang Long’s Four Guardian God Temples” such as the book Tín ngưỡng
dân gian Hà Nội trong đời sống văn hóa đô thị hiện nay (Ha Noi Folk
Belief in Today’s Urban Life), the article “Không gian thiêng của Thăng
Long – Hà Nội” (Thang Long – Ha Noi’s Sacred Spaces) by Đỗ Quang

Hưng in the international conference Phát triển bền vững Thủ đô Hà Nội
văn hiến, anh hùng, vì hoà bình (Sustainable Development of Hanoi – The
Civilized Heroic Capital City For Peace). “Thăng Long Tứ trấn” (The
Thang Long’s Four Guardian God Temples) is also the title of an article by
Lê Văn Lan in the book Dấu xưa chuyện cũ Thăng Long – Hà Nội (Thang


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Long – Ha Noi’s Ancient Vestiges and Old Stories). From the data sources
motioned above, we came to think that the concept of the “Thang Long’s
Four Guardian God Temples” was invented in the Nguyen Dynasty as the
latest and it has been perpetuated by today’s authors.
1.1.3. Evaluation of the data sources and background research and
thesis’s question
*. Initial thoughts on the data sources and background research
a) If documents in Chinese scripts provide an anthology of data on the
gods, then written notes of European people on Thang Long – Ke Cho
reflect Western opinions, thoughts and management methods. These are
valuable sources for us to explore the customary worship of the “Thang
Long’s Four Guardian God Temples” in the past.
b) Based on ancient manuscripts, it is possible to determine relatively
the time period when the term “Tu tran” (“Four Guardian God Temples”)
was formed and appeared.
c) Data after 1954 onwards include mostly documents referring to each
temple from the angle of professional disciplines such as Han Nom Studies
or Literature Studies, etc. The explanation of the customary worship at
each temple and at all four temples appear scarcely in some works by
various authors. In addition, the changes of this customary worship have
rarely been studied so far.
*. Justification for the research of the customary worship of the

“Thang Long’s Four Guardian God Temples” in the present day:
a) There has not been any work that considers “Thang Long’s Four
Guardian God Temples” as an “invention of tradition” using the theoretical
concept of the same name.
b) There are quite a lot of not-yet-explored materials related to the Four
Guardian God Temples in Chinese scripts and in French people’s
documents.
c) The study of these data sources reveals the fact it exists many
problems that need to be further discussed on the Guardian Gods at the
Four Temples.
d) On the one hand, clarifying the establishment and changes of the
customary worship of the “Thang Long’s Four Guardian God Temples” in
the past is also a way to recognise the position and role of this custom in
contemporary life.


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e) On the other hand, from the result of revival and restoration of relics
and festivals, there are problems that need to be paid attention on the
customary worship of the “Thang Long’s Four Guardian God Temples” in
today’s life.
Above are questions for research on the customary worship of the
“Thang Long’s Four Guardian God Temples” at present and also the main
research question for the thesis.
1.2. Terminology and theoretical concept
1.2.1. Terminology
The thesis uses some terms such as: “customary worship”, “customary
worship of the Four Guardian God Temples”; “Guardian God Temple”,
“Four Guardian God Shrines” and “Thang Long’s Four Guardian God
Temples”

1.2.2. Theoritical concept
The thesis uses theoretical concept of “invention of tradition” by Eric
Hobsbawm and Terence Ranger.
1.3. The “Thang Long Four Guardian God Temples” in historical,
cultural and social spaces of Thang Long – Ha Noi
The four historical monuments forming the Four Guardian God
Temples are situated in the core areas of the ancient Thang Long citadel
and of today’s Ha Noi.
1.3.1. Overview of historical, cultural and social spaces of Thang
Long – Ha Noi
Historical, cultural and social spaces of Thang Long – Ha Noi are
reflected generally in the analysis of King Ly Thai To in his Chieu doi do,
as well as in historical books of the Nguyen Dynasty. The shared cultural
elements and cultural diversities of Thang Long – Ke Cho is the village
culture in the Northern Delta. The specific cultural elements of Thang
Long – Dong Do – Ha Noi were created due to urban spaces where
intellectuals gathered, diplomatic and business people from different
countries came and met.
1.3.2. The customary worship of the Four Guardian God Temples in
the religious and belief context of Thang Long – Ha Noi
There are various forms of religious and belief practices in Thang Long
- Ha Noi. This religious characteristic was formed at the beginning of Dai
Viet independent state in the period from the 9th to the11th centuries and
until the present day.


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Summary
“The sacred space of Thang Long” was constructed by the Ly Dynasty
since the earliest origins of the citadel. The locations of the Four Guardian

God Temples served as protectors to the four directions of the ancient
Thang Long captial city. The Four Guardian God Temples are imbued and
influenced by characteristics of the historical, cultural and social religions
and belief of the Thang Long – Ha Noi space. The concept that Thang
Long was protected by Four Guardian God Temples or the customary
worship of the Four Guardian Gods at these temples might have been
formed at the earliest time, but the term “Four Guardian God Temples”
appeared later in a document in the Nguyen Dynasty period. To a certain
extent, it is the “invention of tradition” that Eric Hobsbawm and Terence
Ranger use in their theoritical concept of the “invention of tradition”.


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CHAPTER 2
THE CUSTOMARY WORSHIP OF THE THANG LONG
FOUR GUARDIAN GOD TEMPLES – FROM “INVENTION” TO
“INVENTION OF TRADITION” BEFORE 1945
In this chapter, I divide the research into two periods for studying
the customary worship of the Four Guardian God Temples, including:
1. The period where the customary worship was established (from the
Ly Dynasty to the beginning of the Nguyen Dynasty). 2. The period of
“invention of tradition” (during the Nguyen Dynasty).
The term “invention” in the first period (2.1) refers to legends, the
year of invention and the symbolic meanings of the Four Guardian
Gods at the four temples mentioned in various historical textbooks and
documents. We think that this was the main period of the invention that
constituted the core with unchanged symbolic meanings of the
customary worship at the Four Guardian God Temples.
The term “invention of tradition” refering to the second period (2.2)
denotes that the concept of Thang Long protected by the Four Guardian

Gods was invented during the Nguyen Dynasty, but it was understood
that it was rooted in the ancient time and attached to the newly
constructed citadel under the Ly Dynasty.
2.1. Invention periods of the customary worship at the “Four
Guardian God Temples”
2.1.1. Invention periods and restorations of the “Four Guardian
Temples”
The four temples were not constructed at the same time.
Restorations, as documents reveal, took place at different levels, which
means they were not included in the construction planning of the Thang
Long citadel and did not bear the meaning of protecting the longlasting
citadel from the Ly Dynasty (1010-1225).
2.1.2. Contributions and merits of the Four Guardian Gods. All of
the Four Guardian Gods contributed in the defending of the country and
consolidating the royal throne.
2.1.3. Symbols and meanings of the customary worship of the
Four Guardian Gods. It is possible to realise that the main meaning of
the customary worship in the invention period was to fight again
foreign envaders, to defend and consolidate the imperial power of the


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feudal regims from the Ly – Tran Dynasties to the Posterious Le
Dynasty.
2.1.4. The customary worship of the Four Guardian God Temples.
The Regulations and Rites of the Kiến văn tiểu lục mention only the
Bach Ma Temple, one of the eight temples dedicated to Superior Gods.
The other temples, Voi Phuc, Quan Thanh and Kim Lien, are not
mentioned. In addition to the regulaions reflected in Kiến văn tiểu lục,
other documents about the four temples provide more data on the

practice of the worship at the four Guardian God Temples.
2.1.5. Summary and Opinions: The Four Guardian God Temples
were invented at different time periods. Each Guardian God had its
own symbol and meaning, but in general, they all contributed to the
defending of the country and consolidating the imperial power. The
customary worhsip of these Guardian Gods were refected at different
levels.
2.2. The period of “invention of tradition” of the Thang Long’s
Four Guardian God Temples (1820-1945). This was the period when
the four temples were vested with the role of protecting the Thang
Long citadel since its foundation during the Ly Dynasty.
2.2.1. Hanoi historical context in the period of “invention of
tradition”. In 1802, the capital city was moved into Hue. The former
Thang Long citadel, which used to be the country’s political, economic
and cultural centre, then became a guardian city in the Northern
Region.
2.2.2. Basis for the invention of tradition of Thang Long’s Four
Guardian God Temples. In our opinion, the notion of “Four Guardian
God Temples” was formed based on the following:
*. First: Thang Long’s “sacred spaces” had been formed about 800
years ago
*. Second: The Guardian Gods at these temples all helped the
regims fighting the ennemies, chasing away evil spirits and
strengthening the royal power as mentioned in 2.1.2.
*. Third: Data resources related to the formation of the concept
“Four Guardians”
*. Fourth: The belief in geomency rule of the Thang Long Citadel
2.2.3. The customary worship of the Four Guardian God Temples
in the period of “invention of tradition”

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Due to the fact that the invented tradition has political nature,
research on the worship of the Thang Long’s Four Guardian God
Temples through architecture and belief traditions shows that the
invented tradition did not have much contribution.
2.2.3.1. Landscape architectures of the Four Guardian God
Temples. The photographs taken by French people since 1883 show
that the Four Guardian God Temples of the past look alike their
landscape architectures of the present day.
2.2.3.2. The worshipping practices. The book Khâm định Đại Nam
hội điển sự lệ (in the Nguyen Dynasty) regulates the worshipping rites
and rituals at temples in the capital citadel and in the provinces (Ha Noi
was a province at that time).
Summary
The Four Guardian God Temples were formed through time. Merits
and contributions of the Four Guardian Gods were reflected as an
attachement to the protection of the country and the consolidation of
feodal regims’s power from the Ly Dynasty to the beginning of the
Nguyen Dynasty. In addition, the four temples situated at the four
compass points of the citadel can be seen as the four directions of the
“sacred spaces” of the Thang Long citadel. Based on these data,
Confucian mandarins in the Nguyen Dynasty invented the term “the
Four Guardian God Temples” in order to syntify the temples and the
sacred spaces of the Thang Long Citadel. “Destiny” or result of this
“invention of tradition” of the “Thang Long’s Four Guardian God
Temples” was not as expected by the mandarins during the Nguyen
Dynasty. However, the foundation of the “invention of tradition” would
serve as the standpoint for the revival of the customary worship of the
“Thang Long’s Four Guardian God Temples” in the period of the

Independent Vietnam.


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CHAPTER 3
CHANGES OF THE CUSTOMARY WORSHIP OF THE THANG
LONG’S FOUR GUARDIAN GOD TEMPLES FROM 1945 TO THE
PRESENT DAY
3.1. The customary worship of the Thang Long’s Four Guardian
God Temples in the spontaneous period (1945-1986)
“Spontaneity” is a relative concept that is illustrated in two areas:
management of monuments and worshipping practices. Although the four
temples are subjects to Government’s religious and belief policies,
reflection on the monument landscapes and religious activities at these
four temples seem to be spontaneous.
3.1.1. Historical context of the capital city of Ha Noi. The thesis
discusses the social contexts in specific periods such as: Period of 19451954, Period of 1954-1975, Period of 1975-1986. It focuses on main
historical events as well as policies on religions and beliefs of the Party
and the State. From the end of this period, rituals and traditional
festivals started to be revived. .
3.1.2. The customary worship of the Thang Long’s Four Guardian God
Temples in the spontaneous period (1945-1986)
3.1.2.1. Landscapes of the Four Guardian God Temples. After peace
had been established (in 1954), the country was divided into two regions.
People returned to the capital city after evacuation. Many historical
monuments were turned into storages, school classes or houses, etc. In this
situation, the landscapes of the Four Guardian God Temples were affected
and changed.
3.1.2.2. Worshipping practices at the Four Guardian God Temples. The
landscapes of the Four Guardian God Temples were more or less occupied

and degraded. The temples were governed by the village’s elderly
associations. Budget for maintaining the worshipping practices such as
burning incense or making rituals came from donations by pilgrims from
all over directions.
3.2. The customary worship of the “Thang Long’s Four Guardian
Temples” in the revival period and the perpetuation of the invention
of tradition since 1986 to the present day
3.2.1. Historical context. In this periold, the customary worship
continued to be revived and developed even stronger. In the last 15 years,
on the occasion of the celebrations of 990, 995 and 1000 years of Thang


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Long – Ha Noi, many historical and cultural monuments were conserved
and restored, especially the monuments that were the keys of the
celebration, including the “Thang Long’s Four Guardian God Temples”.
The legends of the “Thang Long’s Four Guardian God Temples”
continued to draw attention of scholars and were analysed from different
angles, which contributed to the development of the “invention of
tradition” of the Thang Long’s Four Guardian God Temples originated
from the Nguyen Dynasty.
3.2.2. The customary worship of the Thang Long’s Four Guardian God
Temples. It was possible that the direction of the Program 05-Ctr/TU on 30
May 2001 of Ha Noi’s city Party Committee on the “... completion of the
restoration of the Four Guardian God Temples” together with the concept
of sacred spaces of Thang Long’s Four Guardian God Temples formed the
basis for the revival of the customary worship at these temples, both
tangibly and intangibly. In addition to the revival was the “absorption” of
new beliefs into the original sacred spaces of the four temples.
* 3.2.1.1. Management of the Four Guardian God Temples and

financial resources
The management of the Four Guardian God Temples and their financial
resources shared similar characteristics as the following:
- About monument management: all four temples were recognised as
National Monuments, therefore they were put under the State
management. The conservation and restoration of the temples must follow
the terms regulated in the Law on Cultural Heritage. In addition, except for
the Northern Temple, the Management Board of the Temple is the
combination of the local government and the local elderly association in
order to maintain worshipping activities at the temple.
- About financial resources: All of the four temples have a financial
resource from donations by pilgrims. However, the conservation and
restoration of the temples come from the State budget.
3.2.1.2. Revivals and expansion of scope, premises and architectural
landscapes of the Four Guardian Temples. Before 2000, the architectural
premises of the Four Guardian Temples contained mostly vestiges from
the Restored Le Dynasty to the present day. However, from 2000 to 2010,
on the celebration of 1000 years of Thang Long, the revival of “invention
of tradition” was clearly seen materially and spiritually.
3.2.1.3. Annual worshipping practices rituals at the Four Guardian
God Temples


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3.2.1.4. The revival of festivals at the Four Guardian God Temples
In parallel with investing in restoration of the Four Guardian God
Temples on the occasion of the celebration of 1000 years of Thang Long –
Ha Noi, festivals at the Four Guardian God Temples were studied, revived
and organised professionally but still reflecting their own characteristics of
the village areas where the Four Guardians God Temples are located.

Summary
The social context from 1945 to 1986 faced with many changes causing
some disruptions in the worshipping practices at the Four Guardian God
Temples. Until 1990s of the 20th century, thanks to policies on religions
and beliefs, especially the direction of the Ha Noi Party Committee
through Program 05 to prepare for the celebrations of 990 and 1000 years
of Thang Long – Ha Noi, together with the concept of Thang Long being
protected by the Four Guardian God Temples, the customary worship of
Thang Long’s Four Guardian God Temples was strongly revived. In
addition, in this period, the customary worship absorbed new practices into
their original spaces.
Since its original establishment, the customary worship of Thang
Long’s Four Guardian God Temples in Ha Noi, despite their layers of
cultures and meanings, shows that the Guardian Gods’ role of protecting
and consolidating the royal power and the country is the red thread that run
throughout the concept and pride of the Viet people from the ancient
Thang Long period to today’s Ha Noi.


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CHAPTER 4
DISCUSSIONS ON THE CUSTOMARY WORSHIP OF THE
THANG LONG’S FOUR GUARDIAN GOD TEMPLES IN
TODAY’S LIFE
4.1. The Thang Long’s Four Guardian God Temples in comparison
with other “Four Guardian God Temples”
4.1.1. Thang Long’s Four Guardian God Temples in comparison with
the “Four Guardian God Temples” of the ancient Hoa Lu citadel
4.1.2. Thang Long’s Four Guardian God Temples in comparison with
the “Four Guardian God Temples” of the ancient city of Lang Son

If folk belief and geomancy share the concept of the ancient citadels
being protected by the Four Guardian God Temples, the geo-political and
cultural situations of each temple then create differences.
4.2. Comparison of customary worship of each temple in the Thang
Long’s Four Guardian God Temples
Similarities and differences in the customary worship of the Four
Guardian God Temples are reflected through architecture, shrine, statues,
motifs and decoration, and worshipping practices.
4.3. Tendencies for changes in the customary worship of the Four
Guardian God Temples nowadays
4.3.1. Tendency to change the content of the customary worship.
From written notes and documents at the beginning of the 20th century
until now, the customary worship of the Guardian Gods at the four temples
experienced many changes. Today, the worshipping practices of the Four
Guardian Gods, though still based on documents and retrospectives, show
that royal and function roles of the Guardian Gods were degraded.
Offerings in the festive events at the Four Temples are varied and it is a
mixture of traditional offerings and those that reflect contemporary breath
of life.
4.3.2. Tendency of having more attention from government agencies
to the customary worship
It is easy to recognise that the attention of government agencies to the
customary worship at different levels bears partly political element. The
1000-year Thang Long citadel was worthy a great celebration. Naturally,
the Four Guardian Gods of the long-lasting Thang Long citadel must be
“decorated” with a new face suitable to their invented scope and role.
4.3.3. Tendency to absorb new religious and belief elements


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The absorption and synchronism of other religious elements into the
worshipping spaces of the Four Temples such as the Three Places
tradition, the worship of Uncle Ho and the commemoration of soldiers
who died for the country help increase the number of worshippers and
sacred moments. The belief of Three Places and Four Palaces traditions
absorbed in the worship of the Four Guardian God Temples reflects the
strong influence of the Mother Goddess tradition in the context of revival
and development.
4.3.4. Tendency to commercialise the monuments for economic
purposes
The strong revival and development of the traditions of Three Palaces
and Four Palaces as mentioned earlier have created a vivid “market” and
related services.
4.4. The role and meaning of the customary worship of the Thang
Long’s Four Guardian God Temples
4.4.1. The customary worship of the Thang Long’s Four Guardian
God Temples reflects the history of establishment and changes of the
Thang Long ancient citadel
The study of the customary worship of Thang Long’s Four Guardian
God Temples reveals that, if the three Gods Long Do, Linh Lang and
Huyen Thien Thuong De appeared in the period of construction and
defense of the Thang Long citadel when it was the capital city of an
independent Dai Viet country after 1000 years under Chinese invasion, the
God Cao Son then appeared in the period of consolidating the imperial
power and throne and pacifying royal rebels of the Posterior Le Dynasty.
4.4.2. The customary worship of Thang Long’s Four Guardian God
Temples reflects religious and belief practices at the Thang Long citadel
during the course of history
*. Reflecting the formation and changes of Ha Noi’s folk belief. The
costumary worship of Thang Long’s Four Guardian God Temples in Ha

Noi reflects the formation and changes of the customary worship of Thang
Long inhabitants at different time periods. At the beginning, it was the
absorption of Tutelary God practice from the Chinese Tang Dynasty (in
823), later the Dai Viet inhabitants maintained this practice in the period of
independence. Since then, the Gods were vested with the role of protecting
the Thang Long citadel.
In addition, the origins of the Gods were more or less related to God
worshipping practices of the agricultural people. From the Nguyen


16
Dynasty to 1986, the period when the Four Guardian Gods’ protection role
seemed to be lost, the practice of the customary worship at each temple
took place in the smallest administrative areas of Hang Buom ward and
Kim Lien, Thu Le and An Hoa villages. Today, with cultural policies,
including those on religion and favourable economic conditions, there
exists an urge to reconstruct traditional historical values.
* Reflecting the absorption of religious and belief elements. The origins
of the Four Guardian Gods came from the nature and were related to the
living enrivonnment of the inhabitants in Thang Long – Ha Noi. The
worship of these Four Guardian Gods reflects diversity in the belief of
worshiping gods of the Thang Long people. At present, the sacred space of
each temple now absorbs other forms of belief, reflecting diversity and
harmony of different religions and beliefs.
* Reflecting festive life of the ancient Thang Long citadel and today’s
Ha Noi. The Four Guardian God Festival is the occasion for
commemorating the worshipped gods and showing gratitude of today’s
generations towards the Gods. In addition, the festival serves as an
“entertainment channel” that responds to the spiritual needs and relaxation
of the people and that strengthens solidarity of the people living around the

temples.
Powers and merits of the Guardian Gods at the beginning of their
origins had the meaning and scope at the state and the citadel levels. Later,
those powers were vested with specific and mundane roles. Today, the
Four Guardian God Temples are studied and restored in order to elevate
the roles and powers of the Gods up to those of the origins. The revival of
monuments and festivals at these temples, therefore, help enrich cultural
characteristics of Ha Noi capital thanks to the existence of “traditional
village festivals in the city streets”.
4.4.3. The customary worship of the Thang Long’s Four Guardian
God Temples contributes to the preservation of traditional art and
culture.
Traditional art forms are usually attached closely to festival spaces. The
Four Guardian God Temples in general, and the Eastern and Northern
Temples in particular, are two “natural museums in miniature” which
preserve and reflect vividly the artistic and cultural values of the
installation art, carving, architectural decorations, as well as statues of
contemporary owners.


17
4.4.4. The customary worship of the Thang Long’s Four Guardian
God Temple contributes to the education of tradition and community
bond.
The Gods represent the strong spirit of the oppressed people and the
community bond of the Viet inhabitants in the struggles against natural
disasters, enemies, floods or droughts.
4.4.5. The customary worship of the Thang Long’s Four Guardian
God Temples contributes to the increase of tourism in Ha Noi.
If architectures, sculptures and locations of the four temples are

considered favourable conditions, then the mixture of historical and
legendary stories about the Four Guardian Gods serves as the core to help
the four temples long last through time. It is this value that contributes to
the attraction of tourists to the temples.
4.4.6. The customary worship of Thang Long’s Four Guardian God
Temple contributes to the harmony of the spiritual life.
When Thang Long was the capital citadel of the country from the Ly
Dynasty to the Nguyen Dynasty, the Four Guardian God Temples were
created with folk belief of protecting the consolidated and long-lasting
feudal regimes. Since Thang Long was no longer the capital citadel to
present day, the previous four national sacred temples became sacred
spaces for most of the people who want to come for worship. Sharings of
those who come to the Four Guardian God Temples reveal partly the role
of the sacred spaces of the Four Guardian God Temples to them.
4.4.7. The meaning of the “invention of tradition” of the customary
worship of Thang Long’s Four Guardian God Temples
The inventions of tradition of the customary worship of Thang Long’s
Four Guardian God Temples took place during the Vietnamese feudal
regimes from the Ly Dynasty to the Nguyen Dynasty. These were major
inventions which were understood as traditions. Besides, according to the
definition of “creation” by Phan Dzung in the article Phương pháp luận
sáng tạo và đổi mới (Creation and Renovation Theoretical Concepts),
“Creation is the act of creating anything that is both new and useful (in
specific application),” the following contents reflect more or less the
“invention/creation of tradition” to adapt to specific historical contexts,
including:
First, management; Second, financial resources; Third, the worshipping
practices; Fourth, festival; Fifth, ceremonial rites and performances in the
festival. When the historical context changes, the above five elements

18
might be maintained or lost, then “invention” appears to adapt to the new
situation.
However, for an invented tradition, the necessary condition in terms of
formality is that it creates a link with the past or it “mentions a thread
connected from the past” [20, p.86]. In this case, the terms “Four Guardian
God Temples” or the Thang Long’s Four Guardian God Temples can do it.
But in terms of the sufficient condition of content that includes “a set of
practices, often governed by written or unwritten laws with heavy
ritualistic or symbolic nature to inculcate the values and standards of
behavior into the mind of the community through recurrent forms” [20,
p.86]. In this case, the customary worship of the Thang Long’s Four
Guardian God Temples does not meet the expectation. When ritual
practices, worship and festivals are applied generally to the four temples,
the “invented traditions” seems unclear, except for the fact that the Eastern
Temple was added a lintel named “Đông Trấn Chính Từ” (Eastern Shrine)
and the Southern Temple a lintel named “Trấn Nam Phương” (Southern
Shrine). In the period of spiritual revival of the customary worship of the
Thang Long’s Four Guardian God Temples in Ha Noi on the occasion of
the 1000 years of Thang Long – Ha Noi, the Western Temple was added a
lintel named “Tây Trấn từ” (Western Shrine), and the three-compartment
houses of the Western and Southern Temples were decorated at the same
manner. The period of reviving the “invention of tradition” took a clearer
form, but the content illustrated through worshipping practices at the four
temples, especially during festive times, was still independent. From the
standpoint of the theoretical concept of “invention of tradition”, we think
that the “invention of tradition” of the Thang Long’s Four Guardian God
Temples by Confucian mandarins during the Nguyen Dynasty would be
more suitable and clearer when put in the context of the social form where

the owners were Vietnamese people and Thang Long was the capital
citadel of the country.
The sacred spaces of the ancient Thang Long citadel and of today’s Ha
Noi capital stay in the same places. Therefore, the revival of the customary
worship of the Thang Long’s Four Guardian God Temples nowadays is the
continuity of invention of tradition in the new context where the status of
Vietnam in general and Ha Noi capital in particular became higher in the
world ranking. The Thang Long’s Four Guardians God Temples, with their
political elements, on the one hand determine the power of mountain and
river gods, on the other hand reflect solidarity and pride of the “sacred


19
mountain and rivers” of the ancient Thang Long citadel from the ancient
time.
The “tradition” of the “Four Guardian God Temples” or the “Thang
Long’s Four Guardian God Temples” was created by Confucian mandarins
during the Nguyen Dynasty in the context when Ha Noi was under the last
feudal regime in its declination, leading to the loss of the country, and then
under French colonialisation. In parallel with this political context was the
fight and contradiction between the two cultural trends, old versus new,
East versus West and conservative versus innovative Therefore, the
“invention of tradition” of the Thang Long’s Four Guardian God Temples
meant to create a sacred space dedicated soly to Ha Noi and to be mainly
political in nature.
4.5. The Thang Long’s Four Guardian God Temples through the
eyes of different people in society.
Even though the concept of “Thang Long’s Four Guardian God
Temple” was long established, the understanding of this customary
worship varies among different people in society.

*. Understanding the Four Guardian God Temples as protectors of
the sacred space. This concept was first recognised by scholars, then it
guides the agencies in charge the same understanding. Furthermore,
“Thang Long’s Four Guardian God Temples” are studied by some young
intellectuals from geomency and spirituality perspectives. Cultural
managers and government officials, based on research and evaluation of
scholars, came to recognise that it existed four temples forming the Four
Guardian God Temples as Protectors of the ancient Thang Long citatdel.
This content was included in the classification documents of the Temples
and presented in the introduction text pannel at each Temple.
*. “Hearing the Temple is sacred then I come to worship”. This is a
popular opinion of those who come to worship and make ritual at the
temples. They may include lay citizens, government officials or
highranking people.
*. The “Thang Long’s Four Guardian God Temples” through the
eyes of tourists.
National or international tourists mostly know about the temples
through books, newspapers and via the internet. When first visiting the
temples, they do not have enough time to experience theie sacred spaces.
Thus, it depends on individual toursit visitor that the understanding of the
Thang Long’s Four Guardian God Temple is different from each other.


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*. “There are three Gods at one temple but not the Four Guardian
God Temples”
The Tan Khai temple was constructed in 1804 to worship Bac Ma Dai
vuong God. To the left is the shrine dedicated to To Lich River God, and
to the right is the shrine dedicated to Thiet Lam Co than God. The Dong
Lac temple (Quyen Yem) worships three Gods: Cao Son, Bach Ma and

Linh Lang. The gathering of the most important Gods of the Thang Long
ancient citadel from the beginning of its origin is a strange action that
needs further researches.
Summary
The Thang Long’s Four Guardian God Temples, Hoa Lu’s Four
Guardian God Temples and Guardian God Temples of Lang Son ancient
city were products of folk belief and geomency concept and were put in
specific historical contexts. The Water God, or the God originated from
water worship tradition of the ancient Viet people, is also worshipped in
these Four Guardian God Temples of those three cities. In addition, the
political and cultural situations of Thang Long, Hoa Lu and Lang Son
were different, leading to the differences in the practice of worshipping
Gods in these areas.
When comparing the worshipping practices of the temples in Thang
Long citadel, similarities were found in management or architectural
forms, while differences came from the symbolic meanings of the God at
each temple. The understanding of the “Thang Long’s Four Guardian God
Temples” is as varied as the existence of other subjects in society. Ha Noi
capital city and the entire country are in the course of industralisation and
modernisation. The urbarnisation process takes place strongly, causing
heavy impacts in economic and cultural life. However, this urbanisation
process has been contributing to causing changes of the customary worship
of the Thang Long’s Four Guardian God Temples in Ha Noi.


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CONCLUSION
1. The data sources reflecting the Four Guardian God Temples
initially determine that: until when the ancient Thang Long citadel was
named Ha Noi in 1831, the four temples: Bach Ma, Voi Phuc, Kim Lien

and Quan Thanh were not the Four Guardian God Temples which beared
the meaning of protecting the Thang Long citadel from its origins in 1010.
Through time, the four temples were gradually constructed: first was the
Bach Ma temple in 866 as the latest, then the Voi Phuc temple in the King
Ly Thanh Tong period (1054-1072), the Quan Thanh temple in 1102, and
last was the Kim Lien Temple (in 1510 as the ealiest and in 1772 as the
latest). Then, the customary worship of the Four Guardian God Temples
took turn to be formed.
2. The Four Guardian Gods at the four temples had different merits
but they all contritbuted to the longlasting of the country: the Long Do
God venerated at the Bach Ma temple to the East contributed in fighting
against the Chinese Tang invaders who wanted to block the good energy of
the country and helped King Ly Thai To in planning and constructing the
Thang Long citadel; The Linh Lang God venerated at the Western Temple
fought against the Song ennemy and helped Lord Trinh Tung to develop
the Posterior Le Dynasty. The Huyền Thiên Thượng God at the Northern
temple helped chasing away evil spirit and protecting the Northern border;
The Cao Sơn God at the South Temple helped King Le Tuong Duc in
pacifying Le Uy Muc and came into throne in 1510.
3. When the Thang Long imperial citadel was established in 1010, the
“sacred spaces” of Thang Long with the image of an “adcending dragon”
was also formed. In order to identify the four directions and to protect the
sacred space, the Four Guardian God Temples were formed as follows: to
the East was the Bach Ma Temple, to the West was the Voi Phuc Temple,
to the South was the Kim Lien Temple, and to the North was the Tran Vu
temple.
The layer of religious and belief culture invented in this period
included symbols, symbolic meanings, legends, ritual ceremonies and
worshipping practices which formed the core of the customary worship of
the Thang Long’s Four Guardian God Temples in Ha Noi.

4. The Four Temples formed the four compass points to protect the
Thang Long citadel was the “invention of tradition” by Confucian
mandarins in Ha Noi. This “invention of tradition” was meant to create a
sacred space dedicated soly to Ha Noi and was political in nature. To a


22
certain extent, the term “Tu Tran tu” (The Four God Shrines) formed in the
social context of the Nguyen Dynasty seemed to be a nostalgy of Hanoi
Confucian mandarins about the Thang Long citadel at its peak when it had
been the captital citadel of Dai Viet, a political and cultural centre of the
country from the 11th to the early of the 19th century.
5. The term “Four Guardian God Shrines” appeared when Thang Long
was named Ha Noi (in 1831) as the earliest. Explanation of each temple
confirms that these were four temples protecting the Thang Long citadel.
In this period, encounters took place between East and West cultures,
between old and new which caused much impact on the belief practices of
the Viet in general and of Ha No in particular. Written documents and
careful researches on the customary worship include such works as An
Nam phong tuc (An Nam’s Customary worships) by Mai Vien Doan Trien;
Viet Nam phong tuc (Vietnamese customary worships) by Phan Ke Binh;
Nep cu – tin nguong Viet Nam (Old customs – beliefs of Vietnam) by Toan
Anh, researches and explorations carried out by the French School of
Asian Studies or research projects by Nguyen Van Huyen. Content of the
above works became standard documents about tradition for later
genetrions to refer to for revival puposes.
The customary worship of the Four Guardian God Temples in this
period was basically perpertuated. Even vested with additional role of
protecting the Thang Long citadel, the nature and scope of the customary
worship are similar to those at the other temples or relics.

6. Due to historical and social impacts, the customary worship has
changed a lot since 1945. Researches and evaluations by various authors in
the period after 1975 reaffirmed once more time the role and value of the
Four Guardian God Temples towards the ancient Thang Long citadel,
contributing to guide the understanding of management agencies from
grassroot up to the central level. If the “Thang Long’s Four Guardian God
Temples” were invented as “the tunic,” the cover or outer apparance at its
earliest origins, after being revived, the “Four Guardian God Temples”
seemed to become the “core” or the inner content that serves as guidance
for the government and the people. Therefore, the worshipping spaces and
related rituals at the temples were strongly revived. The sacred spaces of
the Four Guardian God Temples absorbed contemporary belief practices
dedicated to meritted people such as houses for commomeration steles of
martyrs or shrines dedicated to Uncle Ho. Exept from the North temple,
the Mother Goddess tradition with its mediumship performances, though


23
limited, still enter gradually into the worshipping spaces of the Four
Guardian God Temples as a tendency that is not easy to resist.
Similarly, if management regulations on monuments governed by the
State such as the Management Board, participants, activities,
responsibilities, authorities etc, create apparent similarity in managing the
monuments, meaning and worhsipping symbols of each monument create
differences in the perpetuation of the customary worship. The management
and perpurtuation of the customary worship of the Thang Long’s Four
Guardian God Temples are not exceptional.
7. The customary worship of the Thang Long’s Four Guardian God
Temples in Ha Noi, in addition to bearing characteristic values similar to
any other temples in the captical city, has specific meanings related to the

Thang Long citadel under the Ly, Tran, Le So, and Restored Le Dynasties.
Legends and documents contribute to reflect and infentify the customary
worship of the Thang Long’s Four Guardian God Temples in Ha Noi since
its original formation, existence and perpertuation until today. The social
contexts changed due to the establishment and replacement of the feudal
regims (from Ly, Tran, Le, to the Nguyen Dynasties), from feudal society
to semi-feodal seme-colonial society, to the socialist society. There were
both subjective and objective reasons that “forced” cultural mechanism to
change, then gradually change the worshipping practices of the Gods in the
Four Guaridan God Temples. When they were newly formed, events that
were documented included rain evoking ceremony, initiation ceremony,
possession, etc, illutrating that the customary worhsip was related to the
royal rites. Gradually, the customary worhsip must be “returned” to the
local areas – where the Gods were located and worshipped, including four
wards (Hang Buom, Kim Ma, Kim Lien, Quan Thanh) with less
complicated ritual ceremony regulated in the “laws” of the wards or the
regions, such as khoan uoc or khoan le.
8. To a certain extent, the theoretical concept of “invention of
tradition” is suitable for the invention of tradition of the “Thang Long’s
Four Guardian God Temples” in Ha Noi. At least in terms of appearance,
the term creates a link among the four temples. However, the link and the
invented tradition seeme to be more political rather than historical cultural
meaning, therefore, the necessary considitions for the future traditions to
be invented include a stable society where live Vietnamese citizens. The
invention of tradition of the “Thang Long’s Four Guardian God Temples”
during the Nguyen Dynasty was basically as legends that were developed


24
by researchers after the unification of the country, especially on the

occasion of celebration of Thang Long 1000 years old. And the “Thang
Long’s Four Guardian God Temples” were invested in both materially
(architecture, landscape, plan) and spiritually (revival of customary
worhsip, espeically festivals). The revival of the Four Temples is the
continuity of the invention of tradition of the Four Temples in the past
when Ha Noi was the potlicial, cultural and economic centre of the
country.
With such meaning, continuing resarch for clarification in order to
better promote and enhance the understanding of the people about the
Guardian God Temples in the ancient Thang Long citadel and of today’s
Hanoi is the work that scholars need to pay attention to.