Welcome, dear visitors!
Welcome, dear visitors, for stopping by and visiting the land of Du Xa Thuong - a "precious gem" nestled beside the slope Day River gentle, in Hoa Xa Commune, Hanoi City.
Ladies and gentlemen, amid the lush green space of orchards and the silence of the gentle Day River, we seem to travel back in time to thousands of years of history. Du Xa Thuong is not only a peaceful village, but this place was once the capital, the proud center of traditional cultural activities of the ancient Hoai An district. May I tell you the story of The relic complex of Temple - Pagoda - Quan Thuong Shrine, of Du Xa Thuong Village, where the soul, character, and architectural essence of the Le - Nguyen dynasties are preserved.
I. Quan Thuong Shrine Relic - (the former capital of Hoai An district)
The first stop, we invite you to step into Quan Thuong Shrine - the highest symbol of thought and spirituality of this land.
Quan Thuong Shrine is a relic of historical, architectural, artistic, and cultural value: Quan Du Xa Thuong Shrine worships Than Tan Vien - Quy Minh Dai Vuong, the foremost meritorious official of the Southern Realm and the highest symbol of thought in this region. The relic was built long ago, and during the Nguyen dynasty it was rebuilt on a large scale as it is today. From the outside it is an ancient national architectural work, while inside it selectively incorporates Gothic architectural style.
Quan Thuong in Du Xa Thuong Village, Hoa Xa Commune, was the capital of the former Hoai An district and belongs to the type of religious architectural relic in the form of a temple. Quan Du Xa Thuong Shrine worships Than Tan Vien - Quy Minh Dai Vuong, the foremost meritorious official of the Southern Realm. According to the legend, we understand further that from the time of King Hung founding Van Lang, this land already had inhabitants. Along with heroes and illustrious figures such as: Bot Hai Dai Vuong, Quang Xung Dai Vuong.... Than Tan Vien is the highest symbol of thought in this region.
At Quan Thuong, the capital of the former Hoai An district, now belonging to Du Xa Thuong Village, 9 royal investiture edicts and one genealogy book recording the deeds of Quy Minh Dai Vuong are still preserved as follows:
Genealogy of the deeds of the Superior Deity, worshipped at the Quan of Du Xa Thuong Village.
Bao Thai reign of the imperial dynasty, 6th year (1725), 25th day of the 9th month - Now copied from the original for all people of Du Xa Commune, Thuong Village to worship and serve - Forever maintaining reverence and passing down the verse:
A fairy scene to behold the awe-inspiring divine deeds.
Quan Thuong Shrine was built in 1431, the 3rd year of Thuan Thien - (according to the interpretation of the legend) - and by the Nguyen dynasty, Quan Thuong Shrine was greatly embellished.
The Quan Thuong Shrine relic site in Du Xa Thuong Village is located on an alluvial area beside the Day River, far from the village, surrounded by orchards and crop fields.
Overall, the relic lies within beautiful grounds covered in green trees. Quan Thuong Shrine has Nguyen-era architectural works: pillars, the Dai Bai Hall, the Hau Cung house, and the two houses Ta Mac and Huu Mac.
- Dai Bai Hall: has 5 bays, surrounded by brick walls, with closed gable ends. The house is two stories high with eight sloping roofs covered with ri tiles. The lower floor inside has a mai cua-style ceiling following Western Gothic style. The upper floor has a simple roof frame with beams and crossbeams, two sloping roofs, covered with ri tiles. On the ridge and gable edges, lime mortar is applied and a pair of dragons flank the moon.
- Hau Cung House: has 3 bays. Its architecture is similar to the exterior Dai Bai Hall. Between these two buildings is a square Dragon Courtyard. In the courtyard there are many flower beds, ornamental plants, and poetic rockeries.
- On both sides are the Ta Mac and Huu Mac houses; each has 3 bays, built with brick walls and roofs covered with ri tiles. The wooden roof frames of these two houses are made in the style of beams extending beyond the crossbeams, without elaborate floral decoration like other ancient architectural works.
* Artifacts in the relic:
Quan Thuong Shrine still preserves the following basic valuable artifacts:
- 1 stone stele, recording those who contributed money and labor to build the Quan.
- 1 genealogy book recording the deeds of Saint Quy Minh Dai Vuong.
- 9 royal edicts of investiture from the dynasties of the feudal Vietnamese state.
- 1 throne and spirit tablet. Inside the tablet are inscribed the honorific titles of Saint Quy Minh such as: Manifest efficacy and heroic strategy, protecting the vestiges and initiating merits, assisting rule and later blessings, wisdom and benevolence greatly benefiting... brave and resolute, displaying majesty and prosperous rise, ... the position of the Most Honored High-Rank Deity.
- 2 Ngũ Xã bronze incense burners.
- 1 Thổ Hà incense burner.
In addition, the Temple still preserves 04 great-character plaques and 08 pairs of couplets.
1. The legend of Saint Tản Viên is recorded in the book as follows:.
In the reign of the 18th Hùng Vương King, on the 10th day of the first lunar month, the people of Dư Xá Commune received the legend; from then on they opened up the bright land, so that for generations there would be worship and honor.
In the official records of the country, Saint Viên Sơn is ranked among the immortals (one of the four immortals of Vietnam).
the deity who protects the people's lives in 12 homeland regions, namely:
1- 'Lăng Xương' homeland.
2- 'Mông Hoá' homeland.
3- 'An Lãng' homeland.
4- 'An Đức' homeland.
5- 'Long Phong' homeland.
6- 'Long Húc' homeland.
7- 'Mang Bội' homeland.
8- 'Thủ Pháp' homeland.
9- 'Bùi Tục' homeland.
10- 'Trung Bì' homeland.
11- 'Ly Trúc' homeland.
12- 'Dư Xá' homeland. (Dư Xá Thượng)
All the above places set aside the best-grade land called 'Hương hỏa điền' (incense-and-fire land) for death anniversaries and, according to local customs, maintain the tradition together with the homelands of 'Lăng Xương' and 'Thủ Pháp'.
Saint Tản is a High-Rank Deity; together with the attendant deities on his left and right, he once unfurled flags, weapons, bows and arrows, and attendants moving freely in Ly Trúc and Mật Trúc to guard the river mouths, fought three battles and destroyed the Water Spirit's army to keep peace for the king's court, bring peace to the land and country, initiate fortune for the royal dynasty, and bring peace to the world; afterward he traveled everywhere to the land of Dư Xá Thượng and taught the people to plow and cultivate the fields.
When the Saint ascended to heaven, the villages and communes established temples to preserve his traces.
Original text: 'Protecting the country and bringing peace to the realm, together traveling the world, knowing the land and teaching the people farming, the Saint transformed and ascended to heaven, and the villages and communes established traces'.
There is a poem that says:
After a few battles, even the Tản Viên tiger was defeated
Gia Hưng Prefecture rose in a storming campaign
The Việt clan responded at just three garrisons
Three drumbeats at once destroyed and defeated the Qin
The Saint of the South remains forever
The prince pacified the people and brought peace
Mountain spirit and vital energy established the king in his rightful position
Worthy of being a high-rank deity of An Nam.
The original ancestor of Saint Tản was from Lăng Xương. In the Đinh Tỵ year, in the first ten days of the first lunar month, at midday, in the Thượng Thạch area a man set out... That man's title was Nguyễn Tiến Lang, with the religious title Quý Minh, personal name Tuấn; he left his own land, and from then on, after two springs and autumns and eight years, he attained the Way and became an immortal trace.
The Jade Emperor issued a decree, posthumously granting him the title 'Tử vi tướng dã' (the brilliant heroic general), and he had followed the king and performed countless miracles in the world for 31 consecutive years.
In the Đinh Hợi year, in the middle ten days of the fifth lunar month, he transformed and returned to heaven.
A temple was established on a high mountain peak, called the shrine of Tản Viên. He always used miraculous power to help all people.
The Saint married the daughter of King Hùng when she was 14 years old; her title was Ngọc Hoa the divine maiden, a daughter among the palace consorts.
The ancestors and parents of the Saint were from Nhân Phủ commune; later they left their homeland for Mông Hoá and Long Xương cave.
His father was Nguyễn Cao Hành, his mother was Định Thị Điền; they were a poor family.
In the 3rd year of Thuận Thiên (1431), on the 5th day of the 11th month, the court ordered Grand Commander Nguyễn Hữu Công, a native of Dư Xá, together with Nguyễn Minh Khai, from the Nguyễn Công Chính case, by the mandate of Hùng Vương, to establish the shrine's divine record (that is, the shrine of Dư Xá Thượng village, which remains to this day).
The spirit record at the shrine of Dư Xá Thượng village does not mention the dispute over maiden Ngọc Hoa between the two Mountain God and Water God. Instead, it mentions new aspects of reality. It mentions new aspects of reality, namely the life of the Mountain God. A rustic substance, closely tied to the simple life of everyday existence.
Unlike many places that worship Thần Tản Viên (Quý Minh Đại Vương) with fantastical legends, the spirit record written in the 6th year of Bảo Thái (1725) at Quán Thượng tells of Him as a 'common man'.. Sơn Tinh Tản Viên is first of all: 'an ordinary man'. After 8 years of study and training, he became 'a talented and brave man'. Then, after defeating the 'Water God', Sơn Tinh together with his left and right attendants, the 'various gods', went to practice the Way in service of the Hùng Vương court for 31 years - It is called 'Practicing the Way', but in reality they taught the people to plow and cultivate... That explains why at the Dư Xá Thượng shrine there are large horizontal inscriptions 'Heaven's grace to the people' (Heaven bestows grace on the people) or 'The god brings blessings to the people' (the god brings blessings to the people).
Through the spirit record 'Tản Viên Quý Minh' still kept at Dư Xá Thượng, one understands better why the homeland of Dư Xá is associated with the legend of the 'Mountain God of Tản Mountain'
The spirit record at Quán Dư Xá Thượng is a document valuable for reflecting reality: Dư Xá Thượng is a rural area that since ancient times had been noted by the royal court. Tản Viên Quý Minh came and taught the villagers agriculture. Thus the Saint Tản recorded in the spirit record of Dư Xá Thượng village is not a legend but reflects the reality of a bright land, a sacred land 'The sacred has come here' that is why. The people here honor Him not only as a general who fought the enemy but also as a father and a teacher who opened up farming, with meaningful large inscriptions such as: 'Heaven's grace to the people' (Heaven's grace granted to the people) or 'The god's blessing is for the people' (The people's blessing lies with the god).
II. Bách Linh Temple Relic Site - originally the administrative headquarters of the former Hoài An district, it was the 'Archive Center' of the conferment heritage of the whole Hoài An region
Leaving Quán Thượng, please go deeper to the west of the village, where is located Bách Linh Temple (Dư Xá Thượng Temple).
The name 'Bách Linh' originally means a place where the spiritual energy of a hundred gods belonging to 47 communes of the former Hoài An district gathers.
Bách Linh Temple, worships four Great Kings, including:
1- Đinh Tiên Hoàng Đế Great King. (10th century)
2- Bột Hải Great King. (century ....)
3- Quảng Xung Great King. (8th Hùng Vương period)
4- Đông Hải Great King. (Lê dynasty, century ....)
* The legends of the gods worshipped here are as follows:
His family name was Đinh, his taboo name Bộ Lĩnh, from Hoa Lư cave, Đại Hoàng district (Ninh Bình). His father was a officer under Dương Đình Nghệ, serving as Prefect of Hoan District. His father died early; he followed his mother back to their homeland, often played with buffalo-herding children, and in mock battles used reed flowers as command flags.
Growing up, thanks to his intelligence, courage, and military talent, Đinh Bộ Lĩnh joined the army of Trần Minh Công. Trần Minh Công assigned him to hold command of his army. When Trần Minh Công died, Đinh Bộ Lĩnh brought troops back to guard Hoa Lư. From Hoa Lư, the insurgent army trained, expanded its forces, marched to Thượng Vệ (today’s Mỹ Đức area), set up camp, and attacked Đỗ Cảnh Thạch’s troops, capturing Đỗ Động fortress. The areas of Thượng Vệ, Hoà Xá, and Dư Xá Thượng were training and fighting grounds of the insurgent army in the past.
In the Mậu Thìn year (896), Đinh Bộ Lĩnh proclaimed himself Vạn Thắng Vương, with the title Đinh Tiên Hoàng Đế, named the country Đại Cổ Việt, and established the capital at Hoa Lư.
To commemorate the merits of Đinh Tiên Hoàng and the soldiers of that time, at the military field of Dư Xá Thượng village, the people built a temple to worship the heroes and souls of soldiers who fought for the independence and unification of the nation in the 10th century.
He was the son of the Chủ Bộ of Sơn Nam, skilled in waterways, and was entrusted by Hùng Duệ Vương to succeed his father as Chủ Bộ of Sơn Nam.
He had the merit of defeating invaders from the Ai Lao and Hồ Tôn tribes who invaded Văn Lang. He was kind to the people of Thái Đường canton and the whole of Hoài An district. He taught the people to plow, grow mulberries, raise silkworms, and balance wet and dry fields. He was the deity who founded this land in the early days of nation-building. He was skilled in water control, in resisting foreign invaders, and in healing. Therefore, the people of Thái Đường canton and all of Hoài An district worship him as the tutelary deity at Thái Bình Temple (Đức Thánh Cả Temple) and Bách Linh Temple in Hoài An district.
He is worshipped in 172 places such as Hữu Vĩnh Temple and Ba Sa Temple... in Hoài An district; legend says the deity was the child of the 8th Hùng King, Huy Vương, and Tiên Dung Châu.
On the 12th day of the first lunar month in the Giáp Thìn year, the second Tiên Châu, a deity appeared; it was an immortal incarnate. She grew up with indescribable beauty. Going back in time, when there was a leisurely outing in Phong Châu, a good fate arose. The 8th Hùng King, Huy Vương, was pleased and appointed her as his principal consort. Lady Tiên Dung Châu gave birth to five sons. When they grew up, the five brothers each in turn performed great deeds, defeated invaders, and brought peace to the country. Their achievements were praised and renowned throughout the world. The King rejoiced and granted them titles and truly glorious official positions. After her death, she was again granted an edict ranking her among the Top-Grade Deities.
- Great King Quảng Xung Linh Tế (Hữu Vĩnh Temple and Bách Linh Temple)
- Great King Quảng Bác Uyên Dung
* First deity: Great King Quảng Xung Linh Tế is worshipped at Bách Linh Temple.
4- Đông Hải Great King
Great King Đông Hải’s real name was Quang Phục; during his life he lived in the Lê Dynasty, was skilled in waterways, and had great merits in the restoration. In particular, his military achievements helped King Lê campaign against the Champa army. Obeying the King’s order, he commanded a supply fleet transported by sea southward into Đại Việt to reinforce King Lê. Midway, encountering huge waves and a great storm, the Great King decided to have the supply boats shelter in a strait to avoid the storm, in order to preserve lives and military provisions. Thanks to this, when Nguyễn Phục’s supply fleet reached port, it was able to provide enough weapons and provisions for the King to defeat the Champa invaders. However, he was punished for delaying and arbitrarily ordering the boats anchored to avoid the storm. After his death, the King later understood that preserving people and property on that sea transport was necessary to have military provisions to fight the enemy. Pitying him, the King posthumously rewarded and conferred on him the beautiful title Thượng Đẳng Phúc Thần.
Bách Linh Temple is a center for archiving hagiographic documents and royal edicts of many communal houses and temples in the former Hoài An district; the ancient architectural relic from the Nguyễn period still preserves many ancient artifacts. It is a place of worship for Đinh Tiên Hoàng and deities ranked first in the former Sơn Nam region.
The relic is located in a marshy alluvial area where, in the 10th century, Đinh Bộ Lĩnh established a military post and trained soldiers for battle to suppress the rebellion of the 12 warlords, contributing to national unification.
The temple has existed for a long time, worshipping Đinh Bộ Lĩnh and the generals and souls of the general’s soldiers in the war for national unification.
In the first year of the Nguyễn Gia Long reign (1802), the country suffered drought; the King had an altar for rain prayer established at this temple and it proved efficacious. The King permitted Hoài An district to build a larger temple complex with buildings arranged horizontally and vertically: Thiêu Hương, Đại Bái, Hậu Cung... During the resistance period, the Đại Bái building was severely damaged and the people dismantled it. Formerly this building had 5 bays and 4 roofs with curved roof corners, early Nguyễn architecture. Now only the Thiêu Hương pavilion and Hậu Cung remain. The Hậu Cung building (also serving as Đại Bái). The Thiêu Hương building is square, surrounded by brick walls, with 2 tiers and 4 curved roofs. Tubular tiles are cemented with lime mortar. Four steles are attached around the wall, including: 2 steles made in the Tự Đức - Ất Hợi year (1875), 1 stele made in the Đồng Khánh - Mậu Tý year (1888), and a stele made in the Đồng Khánh - Ất Dậu year (1885).
- Đại Bái Building: has 5 bays; the roof trusses are made in the stacked-beam style, smoothly planed and tightly joined without decorative patterns. Three horizontal plaques and pairs of couplets written on square-plastered pillars are hung above. This building was restored in the Nguyễn Dynasty, in the 6th year of King Khải Định (1921).
- Hậu Cung Building: has 3 bays, surrounded by brick walls, with two sloping roofs covered with ri tiles, gable ends, a straight ridge, and square blocks at the ridge ends. The interior architecture has a crab-shell vault, Gothic architecture in the Western style. In Hậu Cung, the tutelary deity altar is placed in the central bay, with altars to the Bách Linh deities on both sides. Here there is an edict box inscribed "Bách Linh Thần edicts", where hundreds of ancient royal edicts of deities in the former Hoài An district are archived.
At the temple there are some ancient steles and especially a box "Edicts of the Bách Linh Deities", where hundreds of ancient royal edicts of deities in the former Hoài An district are archived.
Bách Linh Temple still preserves 60 Sino-Vietnamese documents, including 15 hagiographies and over 200 copies of royal edicts of the 4 cantons in former Hoài An district. These are considered Sino-Vietnamese documents of special value—especially their hagiographic and historical value.
(This ordinal number has been pre-recorded in each document.) The list is as follows:
Volume No. 1
* Hagiography of Đình Xuyên Village (Princess Quế Hoa)
* Hagiography of Đình Xuyên Village (Volume No. 2)
* Deity records of Ho Khe Village, worshiping 3 deities:
1. Chieu Phap Bong Hinh Great King.
2. Bao Vat Tri Phach Great King.
3. Binh Lo Bong Ngoai Great King.
* Pho Thong Pagoda, Thuong Si Great King
(Buddhist shrine of royal consorts)
* Deity records of Trinh Tiet Canton (now Dai Hung Commune - My Duc)
* Deity records of Dang Xa (now Hoa Phu Commune)
* Deity records of Tong Trinh (My Duc).
* Deity records of Hoa Xa Village (now Hoa Xa Commune - worshiping Phu Dinh deities)
* Deity records of Thuong Quat Village communal house.
* Royal edicts of Du Xa Village.
* Royal edicts of the following villages:
1. Thuy Hien Village.
2. Phu Duy Village.
3. Nong Khe Village.
4. Doc Tin Village.
5. An Duyet Village.
6. Van Phuc Village.
7. Trung Hoa Village.
8. Thuong Tiet Village.
* Royal edicts of the villages:
1. Te Tieu.
2. Phu Luong Thuong.
3. Du Xa Ha.
4. Dong Mat (now Binh).
5. Kim Boi (now Ngam).
* Summary of the deity records and legends of the villages:
1. Dong Mat.
2. Yen Vi (Huong Pagoda).
3. Đốc Hậu (Đốc Tín)
4. Spirit tablet of Động Mật
5. An Đà royal edict.
6. Spirit genealogy of Trinh Tiết Canton (Spirit genealogy of Hoa Khê Commune: Legend of Lê Đại Hành)
7. Summary of the worship legend at An Duyệt
8. Summary of the worship legend at Thượng Tiết.
9. Summary of the worship legend at Bạch Độc (Bạch Tuyết).
10. Spirit tablet of Bạch Độc.
11. Summary of the legend of An Lạc.
12. Summary of the worship legend in Phú Duy Commune.
13. Summary of the worship legend at Nông Khê.
14. Summary of the worship legend in Kim Bôi Commune.
15. Summary of the worship legend in Thụy Hiền Commune.
16. Worship legend in An Đà Commune.
17. Summary of the worship legend in Sêu Village.
Spirit genealogy worshipped at Dư Xá Thượng shrine (worshipping Tản Viên Sơn Thánh and Lady Ngọc Hoa)
* Royal edicts of village communal houses
1. Thái Bình
2. Hoà Xá
3. Nội Xã
4. Nam Dương
5. Đình Xuyên
6. Dư Xá Thượng
7. Dư Xá Hạ
8. Đặng Xá
9. An Phú (Đoàn Xá)
10 An Phú (Quán Xá)
* Worshipped royal edicts at village communal houses:
1. Hữu Vĩnh (Phù Lưu Thượng Canton)
2. Hữu Vinh Commune
Royal edicts of Hạ Lân Village (Lưu Phù Thượng Commune)
* Spirit genealogy: Đinh generals who defeated the 12 warlords.
- Không Bảng Uy Lĩnh Đại Vương of Hạ Lân (Phù Lưu Thượng)
* Royal edicts of the village. Phù Lưu Tế (canton) - Phù Lưu Tế Commune (Mỹ Đức)
1. Edicts of the villages and communes of Yến Vĩ (Chùa Hương)
2. Summary of the legend of the Great King who saved Minh Hoàng layman (Lê Thánh Tông era)
* Summary of the legend of Quán Xá village, Quán Xá commune
* Deity records worshipped at Đặng Xá - worship of three deities:
1. Great King Rực Vận Cương Nghị Bao La
2. Great King Quy Chân who saves the world and pacifies the people
3. Great King Tuyên Khánh Phổ Bát Nhã
- Đặng Xá deity records (volume 2)
4. Edicts of Nam Dương
5. Summary of the legend of Nội Xá
* Edicts of the villages:
1. Ngọ Xá commune
2. Phù Lưu Tế Tiêu commune
3. Reason for conferring the edict on Ngọ Xá
Edicts of Ngọ Xá, reason for the edict of Ngọ Sơn village.
* Reason for conferring edicts on the villages:
1. Vạn Phúc
2. An Lạc
3. Trung Trọng
4. Nông Khê
5. Trinh Tiết Canton - Thượng, Tiết Commune
6. Phú Duy commune (Trinh Canton)
7. Thôn Hạ village, Minh Xông commune
8. Hữu Vĩnh commune
9. Đông Mật commune
10. Phú Dung
11. Kim Bôi
Volume No. 23
* Reason for the edicts:
1. Dư Xá Hạ (Thái Canton
2. Dư Xá Hạ (Lân)
* Reason for conferring edicts and the edicts of the villages and communes are:
1. Dư Xá Hạ
2. Diêm Khê
3. An Duyệt
4. Trung Trong
5. Ngo Xa
6. Nong Khe
7. Phu Luu Thuong
8. Kim Boi
9. Dong Mat
10. Van Phuoc
11. An Da
12. Phu Duy
13. Du Xa Ha
14. Thuong Quat
15. Nam Duong
16. Thai Tuong
17. Ho Khe
18. Yen Vi
19. Ha Xa
20. Doc Tin
21. Doc Hau
22. An Lac
23. Trinh Tiet
24. Tuy Hien
25. Ngoai Hoang
26. Hoi Xa
27. Phu An
28. Thuong Tiet
29. Ha Lan
30. Huu Vinh
31. Bai Lam
32. Doc Khe
33. Thanh Bo
34. Tru Nhan
35. Xuy Xa
36. Diem Minh
37. Phung Xa
* Reason for conferring the title on Thuong Ve (Tong Phu)
* Reason for the title of Thuong Lam
* Title of Noi Luu village
* Edict of Thanh Bo
* Edict of Phu Luu Thuong, Thuong Lan Commune
* Reason for the edict of Cam Lan Commune - Thuong Tiet
* Edicts of Bai Lam (Upper), Bai Lam (Lower)
* Reason for the edict of Ngoai Hoang (Tong Phu)
* Reason for the edicts of the villages:
1. Ha Phu Luu Village
2. Minh Nong
3. Vien Minh
4. An Da
5. Bach Doc
6. Ngo Xa
7. Thuong Tiet
8. Ngo Xa
* Reason for the edict of Noi Luu
* Reason for the edicts of the villages:
1. Phu Luu Ha
2. Thanh Bo
3. Noi Luu
* Edicts of the villages Trinh Tiet and Bai Lam, Hoai An District
* Phu Luu Thuong edict
* Reason for the edict of Noi Luu
* Reason for the edicts of Van Phuc, Duc Hau, Trinh Tiet
* Reason for the edict of Ngoai Hoang
* Legend of the royal conferment edict of Yen Vi Village
* Legend of Van Phuc
Edicts of the villages:
1. Đinh Xuyên
2. Đốc Tin
3. Dư Xá Thượng
4. Phù Lưu Thượng
5. Nội Lưu Phong Tự
6. Bài Lâm (Upper, Lower)
7. Trinh Tiết
8. Thương Tiết
9. Dong Mat
10. Thái Bình
11. Đoàn Xá
12. Đặng Xã
13. Bạch Động
14. Yến Vĩ
15. Nam Duong
16. Đoàn Xá
17. Ngoại Hoàng
18. Thanh Bồ
19. Đục Khê
20. Đường An
21. Tế Tiêu
22. Ngọ Xá
23. Bài Lâm Thượng
* Legend of the conferment edict for Đặng Xá
* Divine titles of the heroes
* Compilation of conferment edicts and reasons for deity worship in Tổng Thái
* Legend of the conferment edict for Hổ Khê
* Legend of Hồ Khê
* Reasons for the edicts of:
1. Thanh Bố
2. Phù Lưu Thượng
3. Hạ Lân
* Edicts of Phù Lưu and Thượng Lân
* Edicts of the villages:
1. Thượng Vệ
2. Royal Edict of Đinh Tiên Hoàng Đế
3. Tế Tiêu
4. Phùng Xá
5. Thượng Quất
6. Hồ Lưu Tế
7. Diêm Khê
8. Duy Xá
9. Hổ Khê
10. Ngọ Xã
* Compilation of edicts of 47 communes in Hoài An District
* Revised compilation (cursive script)
* Compilation of edicts of 47 villages and communes
* Story of the royal edict of Phùng Xá
* Reasons for the edicts of Phù Lưu Tế - Xuy Xá
* Reasons for the edicts of Tế Tiêu
* Compilation of edicts of Xuy Xá
* Compilation of edicts of 47 villages in Hoài An
* Village tutelary gods in Hoài An
* Royal edicts of Bài Lâm. Hữu Vĩnh
* Collection of scattered royal edicts
(The above list has been numbered by volume and is still preserved at Dư Xá Thượng - Bách Linh Temple).
In addition, the temple also has the following Đại tự plaques: Sacred power brings timely rain - Sacred rain comes in due season. Protect our people - Help protect our people. Sacred presence has arrived here - All sacred manifestations gather here. Together with 04 couplets, parasols, canopies, thrones, incense burners, ancient lamp stands…
The sacred temple primarily worships Emperor Dinh Tien Hoang, who chose this densely overgrown land on the Day River bank to set up a military post, train troops to suppress the rebellion of the 12 warlords, and unify the country in the 10th century. Worshipped together with King Dinh are renowned great kings such as Bot Hai, Quang Xung, and Dong Hai Dai Vuong.
The most distinctive feature that makes Bach Linh Temple a particularly historically valuable relic is its role in archiving documents. Here a huge treasure of 60 Han-Nom texts is still preserved, including 15 deity genealogies and especially more than 200 copies of royal edicts from villages in the former Hoai An district. These ancient edict boxes are historical 'identity papers', affirming the cultural depth of an entire large region.
Bach Linh Temple is also famous for its efficacy through the story of the king setting up an altar here to pray for rain, which took effect immediately, bringing a peaceful and prosperous life to all people. Bach Linh Temple is miraculous in the people's consciousness. Visitors offering incense here will feel the widespread grace and the sacred energy accumulated in every grain of wood, stone slab, and the air here.
III. Du Xa Thuong Pagoda (Duyen Khanh Tu) - The legend of the Tran dynasty princess and the Dong A spirit
From Hanoi going to Ben Duc, Huong Tich Pagoda, or Tam Chuc Pagoda, passing through the old Du Xa Thuong village in the center of the old Hoai An district road (now Du Xa Thuong hamlet, Hoa Xa commune, Hanoi city) on one side is the efficacious Bach Linh Temple, on the other is the ancient Duyen Khanh Pagoda. The relic is located on a plot next to National Highway 21B. The overall relic complex includes the following architectural works: the pagoda gate, bell tower, Bai Duong hall, Thuong Dien hall, Ancestor house combined with Mother house, as well as a guest house, nun's house, and other auxiliary works.
Du Xa Thuong Pagoda is an architectural work that harmoniously combines traditional national architecture with selected positive elements of Western architecture (Gothic architecture). From the outside, the pagoda has unique ancient features carrying traditional cultural style and value; inside, it is vaulted in the crab-shell style to ensure durability and airiness in the Thuong Dien hall. The work was built in the Nguyen dynasty under King Thanh Thai, eighth year (1896).
1- Pagoda gate: Currently only one central structure remains; formerly the pagoda gate was a three-entrance gate type, all with 2 tiers and 8 curved roofs, designed after the Ngo Mon gate in the Hue imperial city. Today, one main gate remains, large and massive, built with thick solid walls. The gate is in a crab-shell arch shape; above it are 2 tiers and 8 curved knife roofs; around it are decorative floral panels molded and painted with the four noble plants: bamboo, chrysanthemum, pine, and apricot.
Below the foundation, about 3 m away, there is a stone turtle serving as a stele base. This turtle has the artistic style of the Le era with the following features: brush-shaped motifs and cloud patterns on the turtle's tail and legs. The turtle's head is a rounded block with slender lines.
2- Bell tower: From the gate, through a garden of trees, one reaches the Bell Tower. This is a single-row house divided into 3 bays. Around the house is a surrounding wall, with both gable ends closed. The house has 2 tiers and 4 flat sloping roofs covered with ri tiles. Inside are roof trusses with 2 rows of column bases made in the overlapping diem co ngong style projecting high to form 2 tiers. The ridge truss has 2 forms: the Dinh-shaped style and the giao chien chong ruong style. The lower tier consists of hidden pillars standing on the side beams with a system of overlapping trusses to create sloping roofs. On the upper ridge. This bell tower has existed for a long time, and in the Nguyen dynasty under King Thanh Thai, eighth year (1896), it was restored.
On the second floor of the bell tower hangs a bronze bell bearing four characters Duyen Khanh Tu Chung. The bell has many panels decorated with dragon, phoenix, flower, and leaf motifs and lines of Han characters. The bell dates to the Nguyen dynasty, under King Minh Menh, sixth year (1825).
Behind, looking into the Bai Duong hall, is the shrine with the statue of Princess A Chau of the Tran dynasty, who contributed money and property to build this pagoda.
3- Bai Duong hall and Thuong Dien hall:
Passing through a square Dragon yard planted with ornamental plants, with a five-room house on each side, one comes to the Bai Duong and Thuong Dien halls. This is the main structure of Duyen Khanh Pagoda. This house is built in the Dinh-shaped style.
The Bai Duong hall is a single-row house with 3 bays. In the middle bay, the Dinh-shaped structure extends backward as the Thuong Dien hall. The entire architectural work is surrounded by brick walls, with closed gable ends. Above are 2 sloping roofs covered with ri tiles; below, the interior is vaulted in the crab-shell shape (influenced by Western Gothic architecture).
Duyen Khanh Pagoda in Du Xa Thuong hamlet is an ancient pagoda that still preserves 25 statues of various sizes and dates, arranged on altars in houses with different functions. The system of Buddha statues is arranged in each specific architectural work as follows:
- First layer: These are 3 statues of the Three Ages.
- Second layer: It is the statue of Guanyin Bodhisattva.
- Third layer: is the statue of the Jade Emperor in the center, with statues of Nam Tao and Bac Dau on both sides.
- Fourth layer: is the statue of the Nine Dragons throne in the central line, with statues of the Holy Monk and Dragon God on both sides.
* The system of statues in the Bai Duong hall:
The Bai Duong hall of Duyen Khanh Pagoda, of moderate scale, has two altars arranged: the altar of the Holy Sage on the right and the altar of Duc Ong on the left. Although there are no attendants on these two altars, the two statues are representative sculptural artworks of the Nguyen era.
The Holy Sage statue sits on a two-tiered square pedestal, with both feet propped at right angles.
The Duc Ong statue sits in a throne; the two dragon heads around the throne are turned details, all carved with dragon motifs.
The Ancestor house combined with the Mother worship is an architectural work behind the Thuong Dien hall, with a single-row ground plan, surrounded by brick walls, closed gable ends. This house was built in the third year of Khai Dinh (1919), and in the 1980s of the 20th century, local people rebuilt it.
On the ground plan of the Ancestor house that also serves as the Mother Goddess worship house, an Ancestor altar and a Mother Goddess altar are arranged; it is a horizontal single-compartment house behind the Upper Hall with two altars: Ancestor worship and Mother Goddess worship.
- The Ancestor altar has a statue of Patriarch Bodhidharma (Western Patriarch).
- In the Mother Goddess worship area, there is an altar to the Three Holy Mothers.
In particular, on the second floor of the bell tower there is a shrine for Princess A Chau of the Tran dynasty. A Chau was a princess who, with a kind heart and virtue, brought money and wisdom to Du Xa Thuong village and, together with the people, built this pagoda.
This shows that the indomitable spirit of the national soul of the Dong A era still echoes in Du Xa Thuong village to this day.
What makes Duyen Khanh Pagoda different and deeply moving is the presence of the shrine and statue Princess A Chau of the Tran dynasty on the second floor of the bell tower. According to legend, she was the one who brought money and wisdom to help the villagers build the pagoda. Her statue is carved very specially: her hands are clasped in front of her chest in a Zen manner, but her body is draped in a cloak in the posture of a female warrior preparing for battle. The image of Female Warrior Princess A Chau is vivid evidence of the indomitable spirit of the national soul of the Dong A era that still echoes forever in Du Xa Thuong village.
In front of the Ancestor house there is an incense pillar built in the style of a square tower with curved dagger roofs, containing an incense bowl and small statues for worship. Outside, a rockery is built with flowering plants and bonsai pots, enhancing the aesthetic beauty of the relic site.
The Du Xa Thuong village festival is a traditional intangible cultural heritage. The Du Xa Thuong village festival has existed for thousands of years, since feudal society, before the August Revolution.
The festival takes place at Dinh Xuan on the 9th day of the second lunar month every year; this communal house is part of the historical relic complex of Quan Thuong, Bach Linh Temple, and Duyen Khanh Pagoda. These are three historical relics recognized and ranked by the State, proudly a cultural village; they help descendants and villagers remember their roots, ancestors, and heroic forebears; at the same time, they unite everyone in shared effort and spirit, contribute to construction, help one another eliminate hunger and reduce poverty, build the homeland and villages, and set an example in complying with all guidelines of the Party and policies and laws of the State.
The deity procession and troop inspection, also called Cu Soat, is both a procession of deities from Quan Thuong - from Bach Linh Temple to a common site, Dinh Xuan. To attend the Spring Festival, being worshipped by villagers along the procession route is a form of cu soat or diem quan, a spiritual preparation for attending the festival called the Diem Quan Procession.
The palanquins set out from Dinh Xuan down to Quan Thuong to carry an incense bowl of the deity Quy Minh (that is, the village tutelary god); along the procession route down through the village to Bach Linh Temple, another palanquin joins. They solemnly welcome an incense bowl at Bach Linh Temple onto the palanquin and continue on the way back to Dinh Xuan. Thus the whole procession has carried and welcomed the deities to the common communal house; along the way, the troop inspection or cu soat is the deities' affair.
The festival takes place starting from the 9th day of the second lunar month and consists of two main parts:
- The ceremonial part:
+ On the morning of the 9th day of the second lunar month, the deity procession and troop inspection is held from Quan Thuong to Bach Linh Temple. The Bach Linh deities are also carried back to Dinh Xuan to be enthroned.
+ On the afternoon of the 9th, the elders in the ritual team perform the yet ceremony and the incense-offering ceremony.
+ On the morning of the 10th, the festival opens and the elders hold the great ceremony.
- The festive part:
+ On the afternoon of the 9th, folk games: tug of war, wrestling; in the evening, mass cultural performances.
+ On the afternoon of the 10th, folk games continue, the elders comment on poetry, and in the evening there are mass cultural performances.
- On the morning of the 11th, the festival concludes – a procession returning the deities to their palaces is held, repeated like the troop-inspection procession, carrying the deities' incense bowls from Dinh Xuan back to Quan Thuong and Bach Linh Temple.
1. Deity flag team - national flag
2. Drum - gong team
3. Eight Treasures team
4. Uncle Ho palanquin procession
5. Drum-beating team
6. Elders' flag team
7. Ceremonial offering palanquin
8. Incense-offering team
9. Eight Treasures team
10. Senh tien music team
11. Deity flag team
12. Deity procession palanquin
13. Female ritual team
14. Deity flag team
15. Musicians' troupe
16. Offering tray for welcoming the village tutelary god
17. Male ritual team
18. Elderly men
19. The entire village.
Every year, on the 9th day of the second lunar month, the people of Du Xa Thuong enthusiastically organize the village festival at the Quan - Temple - Pagoda relic complex. This is an occasion for descendants to remember their roots and commemorate heroic predecessors such as Dinh Tien Hoang and Saint Tan Vien.
The festival combines the solemn ritual ceremonies of the male elders with the devout Buddha worship of the female elders. The relic space then becomes more vivid with folk cultural activities, strengthening neighborhood bonds and educating the younger generation about tradition.
Dear guests, when mentioning Du Xa Thuong village, one cannot fail to mention a traditional intangible heritage here, namely Thien Mon Dao. Du Xa Thuong is the birthplace of a famous traditional martial arts school, Thien Mon Dao.
The formation of Thien Mon Dao is closely associated with the history of King Dinh Bo Linh's military training from the 10th century in this very land. The school has been preserved and taught by the Nguyen Khac family in Du Xa Thuong through five generations.
The martial arts foundation of Thien Mon Dao has distinctive features; it not only trains health but also educates the martial spirit and patriotism. Currently, under the guardianship of Grandmaster Nguyen Khac Phan, the martial arts school has developed strongly with tens of thousands of disciples, contributing to affirming the unique intangible cultural identity of Du Xa Ha countryside.
Dear guests!
The relic complex in Du Xa Thuong village is truly a "precious gem" in the treasure trove of cultural heritage of the capital. Du Xa Thuong is a place where every step we take today touches history, and every breath today carries the flavor of peace and national pride. With the unique East-West architectural fusion, statues bearing the Dong A spirit, and a vast treasure of royal edicts, deity records, stone steles, and books, along with the picturesque scenery by the Day River, this is truly an unmissable destination on the journey back to roots and for learning about the culture, traditions, and local history of Hoa Xa commune, Hanoi city.
Please visit the relic complex at Du Xa Thuong once, to listen to the bell of Duyen Khanh Pagoda, admire the ancient and serene beauty of Quan Thuong, feel the sacredness of Bach Linh Temple, and find peace under the mossy roofs of the structures by the poetic Day River, to find tranquility in your soul in a land of "sacred land and talented people".
Du Xa Thuong always opens its heritage gate wide to welcome you!
