Temple of National Protector Senior General Trinh Dinh Nhan

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Introduction

1. Ranking of the relic: Temple of National Protector Senior General Trinh Dinh Nhan was ranked as a City-level relic under Decision No. 844/QD-UBND dated 25/02/2026 of the Hanoi City People's Committee

2. Historical events and figures

Kieu Phu is an ancient land that formed and developed over a long period, associated with vernacular place names that remain to this day, such as Dong Thit, Trai Quen, Ao Sen, Dat Do, Doi Muon, Trai Ro, along with a system of hills, mounds, lagoons, and rice fields nestled on the left bank of the Tich Giang River—the western shield protecting Thang Long - Hanoi.

Kieu Phu is also an ancient Vietnamese village dating from ancient times. Along with settlement and village formation, a religious system also took shape, and many architectural works were built to meet the religious and spiritual needs of the village community while preserving the nation's traditional cultural values. Since ancient times, images of the banyan tree, the well, and the communal house yard have been familiar and indispensable in ancient Vietnamese villages in the Red River Delta. Every village in Kieu Phu commune has ancient relic sites such as communal houses, pagodas, shrines, temples, and family temples associated with famous folk legends, bearing spiritual meaning and rich identity.

Based on accounts by elders of the clan and the imperial edicts still preserved at the relic site, the Temple of National Protector Senior General Trinh Dinh Nhan can be summarized as follows:

The founding ancestor of our clan was a Commandery Duke Trinh Dinh Nhan - A military general at the end of the Le - Trinh period (18th century). During his lifetime, he was a “senior minister” and was conferred by the Le Trung Hung court the title “Grand Guardian - Left Grand Commander of the Eastern Army” and was assigned concurrently to command the troops of four camps (Front Camp - Rear Camp - Left Camp - Right Camp). According to ancient historical documents, this was the core force protecting the capital during the Le - Trinh period.

Our clan's genealogy states: He was conferred the title Grand Tutor, principal first rank grade military official. This was one of the three high offices of the feudal court during the Le - Trinh period, namely (Grand Preceptor - Grand Tutor - Grand Guardian), in which the office of Grand Tutor ranked second and was responsible for guardianship and assistance to the king upon his accession (King Chieu Thong ascended the throne in July 1786). According to the official regulations of the Le Trung Hung period, the title Grand Tutor belonged to the rank of high offices and was promoted to: Special Advancement National Protector Senior General, the position of “Eastern Army Grand Command Office - Left Grand Commander”. Therefore, the Le - Trinh court bestowed on him the following edict titles: Grand Tutor, Grand Guardian, Special Advancement National Protector Senior General, Left Grand Commander of the Eastern Army Grand Command Office concurrently commanding the Internal and External Front and Rear Army Camps - Han Commandery Duke.

During his lifetime, Han Commandery Duke settled in Dai Phu hamlet and established Do Lan camp. After his death, the villagers there worshipped him as a human deity and in the Nguyen period, he was granted an imperial edict with the honorific title Quang Y, Duc Bao Trung Hung, rank Middle-grade deity on the 25th day of the 7th month of the 9th year of the Khai Dinh era (1924). This edict was granted on the same occasion as the edicts granted to the three tutelary deities of Dai Phu hamlet.

Below are the contents of the two imperial edicts bestowed on him by the Le - Trinh and Nguyen courts:

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Gioi Duc Pagoda (Hong An Temple)
Ung Hoa Commune
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Story

01* First imperial edict

02Transliteration

Edict! Special Advancement National Protector Senior General, Left Grand Commander of the Eastern Army Grand Command Office, concurrently commanding the Front and Rear Internal and External Army Camps, Grand Guardian, Han Commandery Duke, Pillar of the State, Upper Rank - Trinh Dinh Nhan. He has served for many days; his merit is honest and diligent, and his service is fitting. Repeatedly dispatched to suppress rebels in various places, he was able to carry out orders, was loyal to the state, and had many merits; in assessing merit he is outstanding among the many. The court ministers have deliberated and he should be promoted to the office of Grand Tutor; he may be Special Advancement National Protector Senior General, Left Grand Commander of the Eastern Army Grand Command Office, concurrently commanding the Front and Rear Internal and External Army Camps - Grand Tutor, Grand Guardian, Han Commandery Duke, Pillar of the State, Upper Rank. So be it, Edict!

So be it, Edict!

The twenty-seventh day of the sixth month of the first year of Chiêu Thống.

03Translation of meaning

Imperial edict conferring on the official Đặc Tiến Phụ Quốc Thượng Tướng Quân, Đông Quân Đô Đốc Phủ - Tả Đô đốc, concurrently managing the Tiền, Hậu, Nội, Ngoại military camps, Thái Bảo, Pillar of the State, Upper Rank, Duke Hân Quận Công - Trịnh Đình Nhãn. Because you have long served as a close attendant and have always performed your duties with integrity, diligence, and industry, and all tasks assigned to you have been completed in accordance with the sacred edict. Many times you have been dispatched to lead troops to suppress bandits in various regions and were able to complete the orders, remaining very loyal to the country, achieving many meritorious services; in discussion of achievements, yours are superior to others. The court has deliberated and approved your promotion to Thái Phó. Now I confer the new titles of Đặc Tiến Phụ Quốc Thượng Tướng Quân, Đông Quân Đô Đốc Phủ Tả Đô đốc, concurrently managing the Tiền, Hậu, Nội, Ngoại military camps, Thái Phó, Thái Bảo - Hân Quận Công, Pillar of the State, Upper Rank.

Therefore, this edict is issued!

The 27th day of the sixth month of the first year of the Chiêu Thống era (1787).

04* Second edict

05Transliteration

Edict! Đại Phu village, Liệp Tuyết commune, Quốc Oai prefecture, Sơn Tây province. The village worships the Lê dynasty Trịnh tướng công, posthumously conferred Thái Phó, Thái Bảo, concurrently managing the Tiền, Hậu, Nội, Ngoại military camps - Đông quân Đô Đốc Phủ - Tả Đô đốc Hân Quận Công, a tutelary deity, who has long shown miraculous efficacy. Now, as it happens to be My fortieth birthday, a great festival, I have issued a precious edict to bestow grace; the ceremony raises his rank, and I confer on him the title Quang Ý Dực Bảo Trung Hưng, middle-grade deity, and permit him to receive worship. May the deity aid and protect My people.

Reverently indeed!

The twenty-fifth day of the seventh month of the ninth year of Khải Định.

06Translation of meaning

Edict granting to Đại Phu village, Quốc Oai prefecture, Sơn Tây province, which worships the Lê-era human deity Trịnh tướng công, posthumously conferred Thái Phó, Thái Bảo, concurrently managing the Tiền, Hậu, Nội, Ngoại military camps - Đông quân Đô Đốc Phủ Tả Đô đốc Hân Quận Công, a tutelary deity who is very efficacious. On the occasion of My fortieth birthday, a great affair of the state, the ceremonies are held solemnly. I specially confer on the deity the fine title Quang Ý Dực Bảo Trung Hưng, rank of middle-grade deity. I permit this place to continue worship as before; may the deity clearly show miraculous efficacy to protect My people.

Respectfully indeed!

The 25th day of the seventh month of the ninth year of the Khải Định era (1924).

073. Characteristics of the relic site

Based on the two valuable copied edicts from the Lê - Nguyễn periods and the architectural style at the shrine of Phụ Quốc Thượng Tướng Quân Trịnh Đình Nhãn, which was built long ago in the Lê period. Based on documents and the accounts of elders in the clan, originally when Mr. Trịnh Đình Nhãn came here to establish a hamlet, local people gradually built a small shrine for worship, which remains at this location and is small in scale. During the resistance against the French, the shrine was destroyed; from 1967 to 1968 the shrine area was used as a kindergarten. In 1976 it was rebuilt on a small scale. In 1982 the clan continued to repair it in wood, after which it deteriorated; in 2017 the entire clan continued to renovate it in concrete as it is today.

084. Revolutionary and resistance events

Period of resistance against the French and the Americans: During the anti-French period, the French destroyed all the infrastructure of the shrine because many people in the clan participated in the anti-French and anti-American resistance.

Statistics: martyrs, wounded and sick soldiers, families with meritorious service to the revolution, Vietnamese Heroic Mothers, and other high honors such as:

- Martyrs during the resistance against the French: 05

- Martyrs during the resistance against the Americans: 04

- Martyrs in the war to defend the Fatherland: 02

- Wounded soldiers during the resistance against the French: 03

- Wounded soldiers during the resistance against the Americans and in defense of the Fatherland: 02

- 01 person was captured and imprisoned by the enemy on Côn Đảo

- 01 Vietnamese Heroic Mother

- 01 family recognized as having contributed to the revolution

- 04 families awarded the Golden Honor Board

- 10 families awarded the 'Glorious Family' board

095. Cultural and religious belief activities related to the relic

5.1. Time of the festival: One day, the 24th day of the ninth lunar month annually.

Preparation work for opening the festival: Starting from 20/9. The clan head and the head of the clan executive board preside,

assign tasks to members as follows:

- Mr. Trịnh Đình Nhẽ: Representative of the clan, and Mr. Trịnh Đình Sơn, Head of the Executive Board, in charge of general matters.

- Mr. Trịnh Đình Xuân, member of the Executive Board, in charge of preparing the sacrificial oration.

- Mr. Trịnh Đình Hùng, member of the Executive Board, in charge of recording the contents of the preparatory meeting.

- Mr. Trịnh Đình Thiệu, member of the Executive Board, in charge of finance and accounting.

- Mr. Trịnh Đình Tuấn, member of the Executive Board, in charge of logistics.

- Mr. Trịnh Đình Hoà, member of the Executive Board, in charge of ceremonial work.

- The remaining members of the Executive Board carry out tasks as assigned by the clan representative and the Head of the Executive Board. Families in the village carry out work according to each family's own needs; the area within the relic site is managed by the clan representative and the Head of the Executive Board.

* Perform the mộc dục ceremony (bathing the dragon throne and the saint's tablet). It is held on the 21st day of the ninth lunar month. This ceremony is undertaken by Mr. Trịnh Đình Sơn, Head of the Executive Board and also temple keeper?

Water for the ceremony is taken from the Tích Giang River (when the river was not polluted). Today, because the Tích Giang River is heavily polluted, boiled water is used, and there is no water procession ritual. The water is taken by the Head of the Executive Board and temple keeper and placed in ceramic or porcelain vessels; during the ceremony the water is kept as plain water.

The scarf used in this ceremony is made of red cotton fabric and was offered by Mr. Trinh Dinh Chien.

After the ceremony, the water is used to water plants in the communal house grounds. The surplus scarves are distributed to members of the village management board.

* Offerings: Five offerings, both vegetarian and mixed, are placed at the central altar, on both sides, and in front of the rear sanctuary, prepared by Mr. Trinh Dinh Tuan, who is in charge of logistics, and members of the management board. The offerings include one pig's head, one tray of glutinous rice, four trays of cooked rice, fruit, and votive paper money. For the glutinous rice, soft glutinous rice must be selected; Mr. Trinh Dinh Tuan, in charge of logistics, cooks it by traditional steaming. After cooking, it is pressed into cakes and arranged on trays. When buying the pig, a pig with an intact tail and good appearance must be chosen, and the breeding facility must be clean. When the offerings are brought to the relic, young people from the village carry the ceremonial trays up to the communal house. This work is organized by the clan management board.

* The ritual text was compiled by Mr. Trinh Dinh Thu, born in 1923 and deceased in 1995, following a template left for later generations. After that, the ritual text has been compiled annually by Mr. Trinh Dinh Xuan.

The writer chosen is a person with educational qualifications and an understanding of the history of the village and clan. The text is written at home; the content of the ritual text usually sets out the merits of the village tutelary god, who was also the clan's founding ancestor and rendered service to the people and the country. He was granted titles by the Le-Trinh regime and by King Khai Dinh. After being written, the text is placed at the central compartment of the relic. When the ritual text is brought out to be read, the temple caretaker does it, and afterward it is burned in the courtyard of the shrine; this is done by the clan head.

- The festival is held once a year in the morning of the 24th day of the 9th lunar month.

* No palanquin procession is held during the festival.

5.2. Other commemorative days

Date of birth: Unknown

Date of becoming the village tutelary god: the 24th day of the 9th lunar month, which is also the date of the festival.

The 20th day of the 12th lunar month each year is the clan's year-end remembrance day. On that day, children and grandchildren of the clan and villagers gather at the village communal house to review the work done during the year, agree on the work for the coming year, and supplement necessary contents in the village and clan conventions. Newborn members of the year are added to the clan genealogy.

On the seasonal ritual days during the year, the clan head organizes incense offerings; the upper-field and lower-field ceremonies are held at the shrine.

For Tet Nguyen Dan, offerings are prepared including banh chung, cakes and sweets, fruit, etc. Members of the management board take turns organizing duty during the Tet holidays. A New Year's Eve ceremony is held at the shrine. The ceremony at midnight is performed by the clan head. After Tet, blessings are distributed to households in the village.

Other customs: birthday celebrations for the elderly, entering old age, passing examinations, and encouragement of learning are all held at the shrine. Elderly people receiving birthday celebrations or entering old age, and children with high academic achievements, prepare offerings according to their hearts and present them to the tutelary god to report their achievements and express gratitude for his protection of the villagers.

6. Brief introduction to the scope, scale, overall layout, and environmental landscape of the relic area; general assessment of the technical condition of the relic, stating clearly the extent of damage and deterioration of the relic and the situation of violations affecting the relic

In ancient times, Mr. Trinh Dinh Nhan came here to establish a hamlet, and gradually local people built a small shrine for worship at this same location on a small scale. During the resistance war against the French, the shrine was destroyed; in 1967-1968 the shrine area was used as a kindergarten. In 1976 it was rebuilt on a small scale. In 1982 the clan continued to repair it in wood, after which it deteriorated; in 2017 the whole clan continued to renovate it in concrete as it is today.

The shrine of Pho Quoc Thuong Tuong Quan Trinh Dinh Nhan is located in the middle of the village on high ground along the inter-village road, facing south in an airy space, with a view of Do Lan Lake in front and surrounded by clustered residents. The shrine of Pho Quoc Thuong Tuong Quan Trinh Dinh Nhan has a 'Nhi' character layout and includes items such as: gate, ceremonial hall, rear sanctuary, yard, garden, etc.

107. Detailed description

117.1. Gate

The gate is the first item adjacent to the inter-village road. It is simply made with two square pillars on both sides, without decorative patterns, and iron gate leaves. From the road, three steps lead up to the gate. The gate foundation is higher than the road surface; connecting from the decorative pillars to both sides is the wall system enclosing the relic.

7.2. Ceremonial hall

From the gate, across a yard paved with red square tiles measuring 30x30 cm, is the ceremonial hall. Its floor is about 5 cm higher than the yard and is paved with red square tiles. The ceremonial hall consists of three bays with two side compartments, built in the style of gable walls with closed tops, and two sloping roofs covered with local tiles. In the middle of the roof ridge is a lemon-flower band; on both sides at the gable ends are two nail-shaped blocks; the long ridge band is left plain without decoration.

In the ceremonial hall item, the two sides are left open without doors; on both gable sides is a brick wall system.

The truss structure is uniformly made in the 'vi keo ha ke' style, resting on the two wall tops. The trusses are planed smooth and fitted tightly, emphasizing durability.

No worship objects are arranged here.

127.3. Rear sanctuary

Parallel to the ceremonial hall, across a yard paved with red square tiles, is the rear sanctuary item. The rear sanctuary is a two-bay structure built in the style of front curved roof and rear closed roof, covered with local tiles. In the middle of the curved roof is the image of two dragons facing the moon, and the two roof ends are stylized and curved. The middle part running from the curved roof to the closed roof section is a lemon-flower band; the gable part is the gable end with nail-shaped blocks.

From the yard, three steps lead up to the rear sanctuary porch. The porch is wide and airy; in front is a column system, left open without doors. The architecture is of concrete, with trusses made in the 'Thuong gia chieng, ha ke ngoi' style, and the trusses are carved with decorative patterns.

Through three wooden hinged doors is the interior; the truss structure is made in the 'Thuong gia chieng, ha ke ngoi' style, and the gable-side truss is made in the 'Thuong con, ha ke ngoi' style, resting on the two wall tops. The trusses are carved with decorative patterns. The upper beam is engraved with a line of Chinese characters.

In the rear sanctuary item, worship objects are arranged as follows: On the rear sanctuary porch, a horizontal plaque is placed in front, with a pair of Chinese-character couplets on both sides as follows

Virtue inherited from ancestors flourishes for a thousand years

Blessings bestowed on descendants bring glory through generations.

The central altar is arranged with one porcelain incense bowl, along with a water stand set, a fruit tray, a pair of candlesticks, a bronze censer, bronze candlesticks, a wooden crane, and one set of a dragon throne and spirit tablet.

The spirit tablet records: Trinh tuong cong, whose taboo name is Phuc Nhan, posthumously conferred the title Duc bao trung hung trung dang than.

138. Values of the relic

The shrine of Pho Quoc Thuong Tuong Quan Trinh Dinh Nhan is a historical and cultural relic with different contents and characteristic values. The relic has a modest architectural scale. This is the place of worship of the clan branch and also a place to remember and honor the distinguished ancestors of the Nguyen Chinh clan who became famous and left a deep mark on the history of the Nguyen dynasty and the history of the nation. This place has become the center of spiritual and cultural activities of the people of Dai Dong village, educating present generations in the spirit of love for their homeland. The relic always gathers and radiates the authentic values of the nation, contributing to the preservation of traditional cultural values and to the protection of fine customs and good traditions in the spirit of Central Resolution 05 (term VIII) and the Conclusion of the 10th Central Conference (term IX) on building and continuing to build and develop an advanced Vietnamese culture deeply imbued with national cultural identity

148.1. Historical value of the relic

From ancient times, the land of Kieu Phu has been an ancient region, formed and developed over a long period, associated with place names and village names still deeply marked by the nation's period of founding and defending the country, with vernacular place names still preserved today such as: Dong Thit, Trai Quen, Ao Sen, Dat Do, Doi Muon, Trai Do, and a system of lotus hills and mounds mixed with lagoons and fields located along the left bank of the Tich Giang River - the western shield protecting Thang Long - Hanoi.

Kieu Phu has a history of existence and development from very ancient times, tied to the history of the nation's founding and defense. Legend has it that as early as the first years of the Common Era, this was a place for gathering troops and training of the Hai Ba Trung insurgent army at Cuu Tinh mound. By the 10th century, Do Canh Thac, a military general of Ngo Quyen, chose Trai Quen, a place of important strategic position, to build a citadel and ramparts to defend against the oppression of the Nam Tan officials and the chaos of the Twelve Warlords.

Like traditional Vietnamese villages in the Red River Delta, in Kieu Phu all hamlets have communal houses worshiping the village tutelary god and pagodas worshiping Buddha, along with several clan shrines. The remaining traces today include Muon Communal House, worshiping Princess Que Hoa - one of those who helped the Hai Ba Trung drive out the Eastern Han invaders and bring peace to the country in the early years of the Common Era. Co Hien Communal House worships Do Canh Thac, the general who helped Ngo Quyen quell rebellion and stabilize the country's political situation in the 10th century; and Dong Son Communal House worships Princess Ngoc Nuong and General Dat Le as village tutelary gods. And the shrine of Pho Quoc Thuong Tuong Quan Trinh Dinh Nhan is the place of worship of the founding ancestor Han Quan Cong Trinh Dinh Nhan, the person credited with founding the village.

Kieu Phu is a place that bears the mark of many victories in the cause of fighting foreign invaders, defending the land and the village, a place that preserves traditional cultural essences, and a pride for generations of young people. The people here have always had a tradition of diligence in labor and production and steadfast heroism in combat, leaving later generations glorious pages of history and indomitable examples, so that today's generation of Kieu Phu descendants can continue the tradition of building an ever richer and more beautiful homeland.

Dai Dong Do Lan is one of the villages of Kieu Phu Commune, associated with the Thong Dat victory on March 25, 1954, demonstrating the loyal and courageous spirit of the local people in the resistance war against the French. To commemorate the sacrifices of the soldiers and the local militia and people. The army and people of Liep Tuyet fought heroically and won victory over the French colonialists. This victory is the pride of the people of Kieu Phu today.

158.2. Cultural and scientific value of the relic

The temple of National Auxiliary Senior General Trinh Dinh Nhan is reflected through religious activities associated with the deity worshipped there, and it is also connected with other relics in Dai Dong village. The temple of National Auxiliary Senior General Trinh Dinh Nhan is a place of worship for the founding ancestor who had merit in establishing the village, showing that the religious consciousness of the local people is very strong.

That consciousness has been preserved and transmitted through many generations to form the common cultural spirit of the Vietnamese people, contributing to the cultural depth and religious life of this land. Spiritual and cultural activities have partly reflected the cohesion of the village community here. Through rituals during festivals and religious-cultural activities at the relic, these are occasions to bind the village community, preserve and inherit the village's cultural identity tradition, and contribute to preserving and passing on cultural values to younger generations.

168.3. Aesthetic value of the relic

The aesthetic value of the relic is an intrinsic value, encompassing aspects such as technical-aesthetic value, value in formative art, and thinking about the arrangement of artifacts… The presence of the temple of National Auxiliary Senior General Trinh Dinh Nhan has to some extent gathered such similar features. The temple's architecture, traditional materials, arrangement of artifacts, and spatial landscape… are contained in this relic, creating a traditional relic.

Although the temple of National Auxiliary Senior General Trinh Dinh Nhan has been restored in this area, the Trinh clan has built a temple with the current architectural style in recent years. The temple still preserves a number of valuable artifacts and worship objects, such as royal edicts of conferment and dragon thrones and spirit tablets dating artistically to the Nguyen dynasty; the relics and artifacts are decorated and carved with exquisite patterns.

Temple of National Protector Senior General Trinh Dinh Nhan

Introduction

More Other places

Gioi Duc Pagoda (Hong An Temple)

Story

01* First imperial edict

02Transliteration

03Translation of meaning

04* Second edict

05Transliteration

06Translation of meaning

073. Characteristics of the relic site

084. Revolutionary and resistance events

095. Cultural and religious belief activities related to the relic

107. Detailed description

117.1. Gate

127.3. Rear sanctuary

138. Values of the relic

148.1. Historical value of the relic

158.2. Cultural and scientific value of the relic

168.3. Aesthetic value of the relic

Hai Giac Pagoda

Phuong Bang Pagoda (Hung Long)

Sung An Pagoda, also known as Sung Khang Pagoda (Dong Ba Pagoda)

Introduction

More Other places

Gioi Duc Pagoda (Hong An Temple)

Story

01|* First imperial edict

02|Transliteration

03|Translation of meaning

04|* Second edict

05|Transliteration

06|Translation of meaning

07|3. Characteristics of the relic site

08|4. Revolutionary and resistance events

09|5. Cultural and religious belief activities related to the relic

10|7. Detailed description

11|7.1. Gate

12|7.3. Rear sanctuary

13|8. Values of the relic

14|8.1. Historical value of the relic

15|8.2. Cultural and scientific value of the relic

16|8.3. Aesthetic value of the relic

Hai Giac Pagoda

Phuong Bang Pagoda (Hung Long)

Sung An Pagoda, also known as Sung Khang Pagoda (Dong Ba Pagoda)

01* First imperial edict

02Transliteration

03Translation of meaning

04* Second edict

05Transliteration

06Translation of meaning

073. Characteristics of the relic site

084. Revolutionary and resistance events

095. Cultural and religious belief activities related to the relic

107. Detailed description

117.1. Gate

127.3. Rear sanctuary

138. Values of the relic

148.1. Historical value of the relic

158.2. Cultural and scientific value of the relic

168.3. Aesthetic value of the relic