Table of Contents

1.The Temple of Literature................................................................................................1

2.Maison Centre................................................................................................................4
3.HCM Complex: a. HCM Mausoleum – One Pillar Pagoda; b. HCM Museum; c.
Presidential Palace – Uncle Ho’s Stilt House.....................................................................4
a.HCM Mausoleum – One Pillar Pagoda..................................................................................4
b.HCM Museum.....................................................................................................................10
c.Presidential Palace – Uncle Ho’s Stilt House........................................................................10
4.Women Museum...........................................................................................................10
5.The Old Quarter: a. The Heritage house ; b. Temple of the Jade Mountain ; c. Hoan
Kiem Lake – Turtle Tower................................................................................................10
a.The Heritage house..............................................................................................................10
b.Temple of the Jade Mountain...............................................................................................10
Tips When Visiting Outstanding Spots In Ngoc Son Temple..................................................11
c.Hoan Kiem Lake – Turtle Tower..........................................................................................11
6.Hanoi French Quarter..................................................................................................11
French Quarter...............................................................................................................11
a.Metropole Hotel:..................................................................................................................12
b.Central Church (St. Joseph's Cathedral):............................................................................12
c.Hanoi Opera House:.............................................................................................................12

1.The Temple of Literature

Overview

Temple of Literature Hanoi is known as the first national university in Vietnam, where
hundreds of renowned scholars used to study and practice. Nowadays, it has become a must-
visit historical relic in Hanoi, with impressive beauty and architecture.
 Location
The Temple of Literature Hanoi is located in No. 58, Quoc Tu Giam Street, Dong Da
District, Hanoi, which is around 3 kilometers from the center of Hanoi Capital. More
specifically, it lies to the South of the Imperial Citadel of Thang Long, near four famous
streets, namely Ton Duc Thang, Nguyen Thai Hoc, Quoc Tu Giam, and Van Mieu. Thus, you
can easily move to the temple from different directions in the city.
 Entrance Fee
To discover the beauty of Van Mieu-Quoc Tu Giam, visitors need to pay an entrance fee of:
Students: 1 USD/person (providing student card)
Adults: 1.5 USD/person (for both local and international travelers)
Children under the age of 15: Free

 Opening time
You can pay a daily visit to the Temple of Literature in Hanoi. However, the opening time
can vary by season:
 In summer (between April and October): 07:30 AM – 05:30 PM
 In winter (between October and April): 08:00 AM – 05:00 PM

 Best Time to Visit

To enjoy Van Mieu’s stunning beauty and tranquil ambiance, you can come here at any time
of year, except for the Lunar New Year and graduation time (between November to January).
During this time, a lot of local people as well as visitors went to the temple to wish for the
best things for their studies, careers, and families. Thus, you find it difficult to discover and
check in all of the corners of the Temple of Literature Hanoi.

History of Temple of Literature

Temple of Literature Hanoi was originally founded in 1070 by Emperor Ly Thanh
Tong to honor the Chinese philosopher – Confucius. Over the next 6 years, his son
established a new complex called the Imperial Academy, which educated royal members,
such as nobles, princes, and bureaucrats. They would learn the doctrines of Confucius, as
well as other Confucianism-relating theories.
The core belief of Confucianism is to focus on rigorously educating the rules of
political, social, and ethical conduct. It is believed to bring wonderful values, encouraging
each individual’s development in society.
In 1253, the Hanoi Confucius Temple first opened its doors to excellent commoners
coming to study for 3 – 7 years. At that time, the official curriculum was under the strong
impact of Imperial China, including the study of Chinese penmanship, literature, and poetry.
Despite that, the values of Confucianism have been preserved to this day.
Architecture of Temple of Literature
During your trip, you will have a chance to witness the stunning Van Mieu architecture,
covering 5 main courtyards with distinctive styles. In particular:
o The First Courtyard (Dai Trung Mon)
After coming across the Great Middle Gate, visitors will be impressed by the
green and fresh ambiance of Dai Trung Mon. On the right and left side, you can see
two special-designed gates called Talent Gate and Virtua Gate respectively. Both
gates expressed the expectation of the Vietnamese royalty towards the best
achievements in the national educational system.
On the top of the gates, there is a symbol of a fish, which relates to a
Vietnamese tradition in the past. Legend has it that the King or God organized a
competition to find the strongest fish, which was compared to the way to seek the
talents of a nation. Once they overcome all of the challenges, brilliant individuals will
become government officials.
o The Second Courtyard (Khue Van Cac)
Khue Van Cac (Pavilion of Constellation) is known as a symbol of the
Temple of Literature Hanoi, which is a familiar image to most Indian travelers. It is
simply because when you exchange a Rupee for a Vietnam dong, you can easily catch
sight of Khue Van Cac on the 100,000 VND banknote.
The Pavilion of Constellation was built in 1805 and has a harmonious and
beautiful design. The main structure includes 4 brick pillars and an upper wooden
structure. With each detail, royal craftsmen carved impressive patterns, bringing the
ancient and traditional beauty of Vietnam. That’s why the Khue Van Cac is called a
perfect work of historic as well as national art values in the Temple of Literature
Hanoi.
o The Third Courtyard (Thien Quang Well)
Thien Quang Well was constructed in a square shape, representing the
earth, together with the circle on the top of the pavilion – meaning the sky. All of
these things mean a wish for harmony between the earth and sky, bringing prosperous
development to one country.
In this Courtyard of Temple Hanoi, visitors will also see stone turtles with
large stelae, as a strong respect for the beliefs of Confucianism and the national
Doctors. Although there are only 83 remaining stelae today, this site is one of the
impressive royal styles, which is great for visitors to discover more about Vietnamese
culture.
o The Forth Courtyard (Dai Thanh Mon)
“Dai Thanh Mon” means “the great success” in Vietnamese, boasting the
sanctuary to Confucius and the magnificent House of Ceremonies. In the center of the
sanctuary, tourists can see an altar – decorated in Vietnamese tradition, with 5 basic
elements, including Fire, Metal, Water, Wood, and Earth. Additionally, the altar is
always filled with offerings and incense, expressing strong honors to the ancestors of
the Vietnamese people. This also makes Dai Thanh Mon one of the most sacred areas
in Van Mieu Hanoi.
o The Fifth Courtyard (The Grounds of Imperial Academy)
The last courtyard in the Temple of Literature Hanoi is the Grounds of the
Imperial Academy. It is the sole place belonging to this temple to be designed on 2
floors. When visiting the ground floor, you will see a statue of the famous Vietnamese
teacher Chu Van An. Besides that, visitors also have a chance to discover more about
Confucian education of Vietnamese Feudal Dynasties through some pictures and
artifacts.
The second floor is the area to worship the three Kings who played important
roles in developing Van Mieu Hanoi, including Ly Thanh Tong, Ly Nhan Tong, and
 Le Thanh Tong. With their contributions, the Vietnamese educational system has been
preserved and maintained for thousands of years.
 Travel Tips
Before starting your journey in the Van Mieu Hanoi, you should take a look at some tips
below:
 Always take off hats when visiting the sanctuary area
 Dress in polite clothing, no tank top or mini skirt
 Allow to take pictures, but be respectful
 Bring cash during visit time (no credit cards allowed)
Besides that, you can drop in some other well-known destinations nearby such as Ngoc Son
Temple, Presidential Palace, Tran Quoc Toan Pagoda, or Bach Ma Temple. It will be surely
amazing experience for any visitor whenever having a trip to Hanoi Capital.

2.Maison Centre

Overview
 Location: 1 Hoa Lo Street, Hoan Kiem District, Hanoi
 Opening hours: from 8h00 to 17h00 every day except special holidays.
 Ticket price: VND 30,000 / turn.

History of Hoa Lo Prison

Hoa Lo Prison (now it is called historic relic Hoa Lo Prison) is located at address 1 Hoa Lo
Street, Hanoi. In the past, this land was a village specializing in making all kinds of casserole,
portable earthen stove,…. so this place is called Hoa Lo village (Hoa Lo means “ fire earthen
stove” in Vietnamese). When the French occupied Hanoi, this was moved to another place to
get land to build courts and prisons. Because this prison was landed on Hoa Lo village,
people called this place “Hoa Lo Prison”.
Hoa Lo prison was built by the French in 1896 and was named “Central Prison”. The location
of the prison was located on the full land of Phu Khanh village. The total area of Central
Prison and the neighboring roads leading to the prison is 12.908m2.

Hoa Lo Prison has an important role in French colonists in suppressing the antagonist of the
colonial system. So they built this prison in a large area with strong and complex defense
systems. The building process was not completed, but in 1899 the French had to use it
immediately because they wanted to capture people fighting against them. Many years later,
the prison regularly was renovated, repaired, increased the cell area, etc. In 1912, the prison
repaired the warehouse into a children’s capture place. In 1917, they rebuilt toilets and
filtering holes. In 1945, they raised the wall surrounding the prison up to 1.5m high. The
original design of the French only contains 450 prisoners, but in fact, they had up to 2,000
people.

After 1954, the prison was renamed the “Hanoi prisoners detention center” and assigned to
Hanoi Military Administration, under the management of the city’s authority. From 1964 to
1973, this was also a place to arrest American pilots and they called it “Hanoi Hilton”.

In 1993, to satisfy the development of the capital, the Vietnam government decided: a part of
Hoa Lo Prison was used to build “Tower center” used as a hotel, office; a part of prison next
to Hoa Lo Street is preserved and embellished the memorial Hoa Lo Prison.

Hoa Lo Prison has been recognized as a historical monument by the Ministry of Culture,
Sports, and Tourism since 1997. Currently, Hoa Lo Prison has become a “red address” where
traditional education of patriotism, the revolution was spread to all people, especially the
younger generation of the capital; this also attracts domestic and international visitors to visit,
study and learn every year.

Photo: pinimg.com
Architecture and Structure in Hoa Lo Prison
Hoa Lo Prison has an area of more than 12,000 square meters with the main items:

 A house for guarding

 A house used as a hospital
 Seven houses to detain the accused prisoners
 A workshop for making iron, textiles, leather products
 Four cells for dangerous and rules violated prisoners.

The prison is surrounded by a 4m tall of the fortified stone wall, 0.5 m thick with a high
voltage system to prevent prisoners from escaping. Under the inner wall is a 3m wide
pavement that is used for guards to go patrol. Four corners have four watchtowers, with the
ability to observe the entire side of the inside patrol way and outside of the prison. All iron
doors and locking systems are carried from France.

The main gate is built with a two-storey building, structured in rolling arches style. The
prison area has 2 lines of iron gates. From one camp to another camp, they must follow a way
of having many iron gates, so the prisoners can hardly escape.

Stepping through the prison main gate area, you can see many narrow, dark corridors that
lead to the prisoners’ confinement area. The place is separated by a large, fortified door,
nearly 4m tall, with a solidified iron locking system, where prisoners are chained into two
long chains on the concrete podium. The light of this zone is only available from small
window frames that create a dark scene.

The opposite of the capture area is the administrative area for guarding, consisting of two
houses The first floor has a small corridor in the middle position, on the right side has
endowment station, patrol walkway, clerk’s office, detention room, and night guards, on the
left is the aisle path, the room of director. The second floor is used as a guard’s house with
two porches, a dining room, a living room, and four bedrooms. One side is the infirmary, the
right side of the stairs is the kitchen, the laundry, the left side of the stairs is the living room,
the medicine room, the grocery stores. The second floor of this house is also reserved for
prisoners of Europe, on the right side has four rooms and a woman’s infirmary. The left side
also has four rooms and a male infirmary.

The other areas have only one floor and three clusters: Right cluster includes four detention
rooms and outbuildings of the supervisors, a factory, a charity hospital, a boarding house for
30 women; a supervisor’s room with bathroom and injection room, 12 small rooms (cells) for
dangerous prisoners, a gendarme station, a common jail holds up to 100 accused people. The
left side has 4 cells and the supervisor of the home side, a common place for 40 people, a
room for the supervisor. At the end of the prison has a room for about 20 women, the
injection room, a common cell for 80 people, a room for the supervisor. The water from the
prison is supplied from the Water factory of Hanoi.

Highlights of Hoa Lo Prison

The most famous thing in Hoa Lo Prison is the guillotine. The guillotine was designed from 2
to 4 m high by wooden columns. The above is a large blade held by latches. The under are
two semicircular pieces of boards combined into a perfect circle. Its purpose is to keep the
heads of dead prisoners ahead.
Also in Hoa Lo Prison has a dangerous place called Cachot. This is considered the hell of
hell. It has detained prisoners who have opposed behaviors, or dangerous offenders. It is
extremely dark, cramped and airless. Cachot is a horrifying nightmare with prisoners. This is
where the tortured, beaten scenes took place. Most of the prisoners at this place after a short
time are so crazy, mangy, etc.

See and Do at Hoa Lo Prison Museum

Visitors can take photos, and observe the imprisoned life in the small cells (1.8m x 1.8 m).
Windows are always closed and the prison is always full of people. In this prison, you’ll see
the horrified iron shackles and many artifacts and photographs of prisoners who are wearing
leg chains, and can not stand up or move. Prisoners often starved, tortured, are always beaten
and isolated. Thereby, visitors can understand the spirit of the revolutionary soldiers, and the
humanitarian policy of Vietnamese people against the American pilots prisoner in the
Vietnam War.

3.Ho Chi Minh Complex: a. HCM Mausoleum – One Pillar Pagoda; b. HCM Museum;
c. Presidential Palace – Uncle Ho’s Stilt House

a.HCM Mausoleum – One Pillar Pagoda

President Ho Chi Minh (1890 - 1969), born on May 19, 1890, in Kim Lien commune, Nam
Dan district, Nghe An province, and passed away on September 2, 1969, in Hanoi.
Ho Chi Minh grew up in a patriotic Confucian family, witnessing the suffering of his people
and the struggles against colonialism. With the determination to gain independence for his
country, in June 1911, Ho Chi Minh left his homeland to go to the West.
To 1917, under the name Nguyen Tat Thanh, Ho Chi Minh visited many countries in Asia,
Europe, America, and Africa, living among the working people. Through practice, Ho Chi
Minh deeply sympathized with the miserable life of the working people and the colonial
nations as well as their sacred aspirations.
In 1919, under the name Nguyen Ai Quoc, on behalf of the Vietnamese patriots in France,
Ho Chi Minh sent to the Versailles Conference a petition demanding freedom for the
Vietnamese people.
Ho Chi Minh was the founder of the Communist Party of Vietnam, leading VN through
French colonialism against war and the American war, served as the President of the
Democratic Republic of Vietnam from 1945 to 1969.

Uncle Ho's Mausoleum

Overview
 Ticket price:
Vietnamese citizens: free
Foreigners: 25,000 VND/ticket
 Business hours:

Day of the week Hot season Cold season (from

(from April 1 - October 31) November 1 - March 31)

Tuesday, Wednesday, Thursday 7:30 a.m. - 10:30 a.m 8h00 - 11h00

Monday, Friday No visitation will be held No visitation will be held

Saturday, Sunday, holidays 7:30 a.m. - 11:00 a.m. 8:00 a.m. - 11:30 a.m.

Note:
On special occasions such as Uncle Ho's birthday (May 19), National Day (September 2) and the
first day of the Lunar New Year if it falls on a Monday or Friday, the mausoleum visit ceremony still
takes place.
Each year, the mausoleum will be closed, temporarily suspending visiting ceremonies for about 2
months for maintenance. In 2023, Uncle Ho's Mausoleum will be maintained from June 12, 2023 to
August 14, 2023.

 Location: 2 Hung Vuong, Dien Bien, Ba Dinh, Hanoi

Previously, the Square was an area within the Thang Long Imperial Citadel. In 1894, when
occupying Hanoi, the French colonialists built a small flower garden called Round Square,
also known as Pugininer Square (Due to the special shape of the roundabout, ancient Hanoi
people also called Pugininer flower garden the Round Square..
After the August Revolution of 1945, Round Square was named Ba Dinh Flower Garden or
Ba Dinh Square (The reason it is that Ba Dinh Square is to commemorate the uprising against
the French of Thanh Hoa people at the end of the 19th century led by Dinh Cong Trang..
Here, on September 2, 1945, the Provisional Revolutionary Government of the Democratic
Republic of Vietnam was introduced to the nation and President Ho Chi Minh read the
Declaration of Independence giving birth to the Democratic Republic of Vietnam (Initially,
the organizers planned to choose the Quan Ngua area or Indochina campus, but found it too
far from the city center. The central location, Opera House Square, is too cramped. So in the
end, the Organizing Committee decided to choose Ba Dinh Square, although at this time there
were places around there such as the Governor General's Palace, Hanoi Citadel... which were
still occupied by hostile forces.).
During the French temporary occupation of Hanoi (1947-1954), the French Governor
General's Office renamed the square as Rose Garden. In 1954, when our soldiers took over
the capital, the old Governor General's Palace next to Ba Dinh Square became the
Presidential Palace.
Ba Dinh Square was a place where large rallies were regularly held on historical
anniversaries. or to welcome international delegations visiting Vietnam. A few years later, on
the other side of the Square, our Government built the National Assembly Hall (now Ba Dinh
Hall) and next to it was later the Monument to the martyrs who sacrificed for the Fatherland.
In 1990, on the occasion of the 100th anniversary of his birth, another historical architectural
work was born next to Ba Dinh Square, which is the Ho Chi Minh Museum.

Establishment of HCM Mausoleum

On September 2, 1969, President Ho Chi Minh passed away, Ba Dinh Square was also the
place to witness his memorial service. Not long after that, our Party and State decided to
choose Ba Dinh Square as the place to build President Ho Chi Minh's Mausoleum. The
project is a place to preserve Uncle Ho's remains according to the wishes and feelings of the
Party Central Committee and the people. Uncle Ho's Mausoleum was started on September 2,
1973 and inaugurated on August 29, 1975.Take the original version of Lenin's Mausoleum in
Russia.
In his will, Uncle Ho wanted to be cremated and divided into three parts to place the ashes in
three regions of the country. However, according to the wishes and feelings of the people, the
Politburo decided to keep Uncle Ho's body for a long time so that the people, especially the
people of the South, could visit Uncle Ho.

Highlights of HCM Mausoleum

Flag raising ceremony at Ba Dinh square

is a national ceremony of Vietnam, the idea of performing the ceremony on the square was
proposed by the Central Command protecting Ho Chi Minh's Mausoleum and approved by
the Government in 2001, on the occasion of the 111th birthday anniversary. Uncle Ho.
The Flag Raising and Flag Lowering Ceremony is performed by the Honor Guard every day
at Uncle Ho's Mausoleum.
Accordingly, officers and soldiers of the Honor Guard Team with a standard height 1m7,
with beautiful military posture and standard team command movements, are focused on
training.
The team performing the Flag Raising and Lowering Ceremony includes 37 comrades. The
leader of the block and carrying the Military Flag is an officer. The remaining 3 comrades in
the National Flag, 2 comrades guarding the Military Flag and 30 comrades in 10 horizontal
rows in the ceremonial block are all responsible for the soldiers.
Flag raising ceremony: Takes place at 6:00 a.m. in summer and 6:30 a.m. in winter. When the
signal is given, the flag is released and flies to the sound of the National Anthem. The flag
was hoisted on top of the 29-meter high flagpole in front of the presidential mausoleum.
Flag lowering ceremony: Takes place at 9:00 p.m. every day. When the flag falls from the top
of the pole, the soldiers will quickly fold it.
Both ceremonies take place regardless of whether it is sunny, rainy or stormy. This is one of
the important rituals that requires solemnity of the attendees.
The Vietnamese national flag is flown at half-mast when available national funeral:
Accordingly,officers has been holding a position under "Key leaders of the Party and State"
(also known as "Four pillars"), after death, the national flag is flown at half-mast:

 General Secretary of the Central Committee of the Communist Party of Vietnam

 President of the Socialist Republic of Vietnam
 Prime Minister of the Socialist Republic of Vietnam
 Chairman of the National Assembly of the Socialist Republic of Vietnam
In addition, the Politburo decided to hold a national funeral for the following positions:
 Other high-ranking officials have a history of great contributions and merits to the
revolutionary cause of the Party, State and people, and have great reputation
domestically and internationally (such asVo Nguyen Giap)
 Heads of government or heads of government or other high-ranking officials in
countries with which Vietnam has diplomatic relations have passed away (such
asFidel Castro)
 Compatriots died due to domestic natural disasters or natural disasters in countries
withVietnamese people orOverseas Vietnamese die.
At the end of the national mourning, the flag is lowered to half mast, the black
ribbon is removed from the flag and then raised to the top of the pole as usual.
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symbolizing the Vietnamese people, and the five petalsStar symbolizes the five classes of
scholars, farmers, workers, merchants, and soldiers united in the great family of Vietnamese
peoples

Mausoleum’s structure and its origins

Uncle Ho's Mausoleum was started on September 2, 1973 and inaugurated on
August 29, 1975.Take the original version of Lenin's Mausoleum in Russia
It was built with contributions from the people of Vietnam and the Soviet Union,
demonstrating the spirit of friendship and solidarity during the war and building the country.
Uncle Ho's mausoleum is built in 3 layers, 21.6 meters high and 41.2 meters wide.
Below are steps leading up to the central structure with the remains room and corridors and
stairs. The top part is a mausoleum roof designed in a three-level shape.
The outside of the mausoleum is covered with gray granite, surrounded by square
marble columns on all four sides and in the middle stands out the words "PRESIDENT HO
CHI MINH" in plum-colored pink stone.Construction materials for Uncle Ho's Mausoleum
come from all over the country and carry the people's feelings towards the President. Sand,
stone, wood and plants are selected and brought from many different places in Vietnam.
People all over the country contributed their part in building Uncle Ho's Mausoleum.Uncle
Ho's Mausoleum represents the respect and love of the Vietnamese people for President Ho
Chi Minh, who led them through difficult times and fought for freedom and independence.
.Around the Mausoleum there are 79 cycad trees, symbolizing 79 years of Uncle
Ho's life, along with bamboo groves symbolizing the steadfastness and perseverance of the
Vietnamese people. Uncle Ho's mausoleum was not only designed to be beautiful but also to
be highly durable, resistant to bombs and high-intensity earthquakes and major floods.
The reception area is decorated with precious stones and has the golden words
"Nothing is more precious than Independence and Freedom" along with Uncle Ho's signature.
Both sides of the main door are planted with frangipani trees, symbolizing blooming and
prosperity. The interior area is made of polished gray and red stone. The grounds around the
mausoleum are planted with many species of trees and flowers typical of regions across the
country.
The coffin glass must be able to withstand large mechanical forces.
TUncle Ho's remains were placed in a glass case, and the preservation process was
carried out by Soviet experts.
The room where the body is placed is covered with Ha Tay marble and decorated
with Thanh Hoa jade, marble and gold.
The glass box where the body is placed is a technical and artistic masterpiece crafted
by master craftsmen from Vietnam and the Soviet Union.
The mandatory requirements for preserving President Ho Chi Minh’s Body are to
prevent decomposition, shrinkage, and discoloration. Maintaining specific temperature and
humidity levels where his remains are kept is paramount to meeting these requirements.

One Pillar Pagoda

 One Pillar Pagoda's original name was Lien Hoa Dai, meaning Lotus Tower. This
work is part of Dien Huu Pagoda.
Dien Huu pagoda in the past was very massive with many architectural items, but most
of it was destroyed by enemies and natural disasters, and only the Lotus Tower was left.
However, this project still retains the name "One Pillar Pagoda" according to the familiar
folk name. Today, in addition to the one-pillar Lotus Pavilion, the One Pillar Pagoda also
has three gates, Triple Gem or Three Refuges, a banyan corridor, a monk's room, and an
ancestral tower in the garden..
The Tam quan carries the concept of "three ways of seeing" of Buddhism representing
the form (false), the void (anitya) and the middle of both. The second explanation is that the
three gates are the gates of the Three Jewels.[4] Another theory holds that the three gates are
the "Samadhi" of the Zen sect. Therefore, countries that do not belong to Zen Buddhism do
not have Tam quan as the entrance to the temple.

Its history
Legend has it that the story of the One Pillar Pagoda is associated with the dream of
King Ly Thai Tong. It is said that during the reign of King Ly Thai Tong, he was old but did
not have a son to succeed him. One night, the king dreamed of Guan Yin Buddha sitting on a
lotus, holding a baby boy in her arms, then giving it to the king. After that, the queen had
good news and gave birth to a prince. After that, monk Thien Tue advised the king to build a
pagoda to remember the great gratitude and kindness. As in a dream, the pagoda erected an
ironwood pillar, making the lotus seat of Guanyin Buddha placed on the pillar. Then the
monks walked around chanting sutras with the hope of "long-lasting blessings", so the
pagoda was named Dien Huu.
This is a symbol of compassion and wisdom. The presence of Guan Yin Buddha in the
One Pillar Pagoda not only carries profound Buddhism significance but also demonstrates the
connection between spirituality and culture in the lives of Vietnamese people.
In 1954, the One Pillar Pagoda was destroyed by war bombs, and immediately
afterward, the Government of the Democratic Republic of Vietnam had a major restoration
based on drawings saved from the Nguyen Dynasty, and in April 1955, it was completed.
complete. Since then, the One Pillar Pagoda has been continuously embellished and
preserved as a cultural - historical - architectural heritage of the Vietnamese people.

Its architecture
One Pillar Pagoda possesses very unique architecture. The entire pagoda is a system of
wooden bars combined together to form a square space, built on a large stone pillar, like a
lotus rising in the middle of Linh Chieu lake. The lake wall is also made of glazed ceramic
tiles. The pagoda structure includes the Lien Hoa platform, pagoda roof and pillars
A pillar is a circular block built of two overlapping stone pillars. One part is submerged
under the lake and the other part floats on the water surface up to 4m high. The column has a
diameter of 1.2m wide and is extremely sturdy.
The Lotus Palace is a square block with railings around it, supported by sturdy pillars
and columns.To get to the main temple of Lien Hoa Dai, you will step through 13 steps with a
width of about 1.4 meters. These stairs were built a long time ago and still retain the
architecture from the Ly Dynasty.Lien Hoa Dai is the place to worship Avalokiteshvara
Buddha. The altar is quite large, located right in the main hall, with a gilded statue of Buddha
sitting on a wooden lotus, surrounded by worship objects.The altar is decorated with many
rattan motifs and painted with gilded vermilion. Above is a small horizontal panel on a red
painted background engraved with three golden words "Lien Hoa Dai".
 The pagoda's roof is covered with brick-red tiles that have grown moss over time,
creating an ancient look of the pagoda. Each tile shows the skill and meticulousness
of the craftsman. On the top of the pagoda's roof is the image of "two dragons
flanking the moon" - a typical architectural feature of communal houses, pagodas, and
shrines.
 Dragon flanking the moon or another name is "Two dragons flanking the
moon"symbol of yin and yang harmony in the universe. Dragon shaping is always
done according to a certain pattern, it is a cultural symbol, the embodiment of strength
and good things in life.
 In the grounds of the One Pillar Pagoda, there is also a three-entrance gate, with a
horizontal panel carved with the three words "Dien Huu Tu", originally a project that
was established with the Dien Huu Pagoda complex in the past and collapsed, but was
rebuilt. recently to expand the scale of the One Pillar Pagoda, creating a place for
religious activities for monks and nuns, Buddhists, as well as welcoming tourists.
 Another special highlight of the One Pillar Pagoda is the lush Bodhi tree brought back
from the land of Buddha, a gift from Indian President Rajendra Prasad on the
occasion of President Ho Chi Minh's visit to India in 1958.
 Buddha- bodhisattva- ananda
 the worship of mother goddesses
 Lunar new year, lunar month 15th/1st, light incense stick, kowtow and say Buddhist
chants to pray them the best wishes for their life

Recognition
 In 1962, the One Pillar Pagoda was one of the first works to be recognized as a
"National Historical and Cultural Monument".
 In 2006, One Pillar Pagoda was established as "Vietnam Record" by the Vietnam
Records Organization.
 In 2012, the One Pillar Pagoda was honored to be recognized by the Asian Records
Organization as "The pagoda with the most unique architecture in Asia", once again
affirming the unique and unique values of the architectural work. This structure also
creates more opportunities for tourism development for the capital Hanoi.
Some random facts
The image of the One Pillar Pagoda is also seen on the back of Vietnam's 5,000 VND
coin.
During the Vietnam War, the One Pillar Pagoda was used by Viet Minh troops as a
temporary radio station.
In 2015, a special version of this pagoda was just built by the Vietnamese community
in the US in California; and before that, a version was also built by Vietnamese people in
Russia in the heart of Moscow city. It can be seen that the One Pillar Pagoda has become an
image reminiscent of home, engraved deeply in the consciousness of every Vietnamese
person no matter where they are on this earth.

b.HCM Museum

 Location: 3 Ngoc Ha Street, Ba Dinh District, Hanoi; near Ho Chi Minh's

Mausoleum.
 Fee:
Vietnamese: free
International tourist: 30,000 VND
 Opening hours: From 8:00 to 11:00 and from 13:30 to 16:30 daily except Monday
and Friday.
Outside:
After President Ho Chi Minh passed away in 1969, according to the wishes of the
Vietnamese government and people at that time, the Politburo and the Central Committee of
the Party decided to build a place to commemorate this national hero.
In 1985, on the occasion of the 40th anniversary of the August Revolution and the National
Day of September 2, the groundbreaking ceremony for the construction of Ho Chi Minh
Museum was held. Right on the 100th anniversary of Ho Chi Minh’s birthday - May 19,
1990, the inauguration ceremony of the Museum was solemnly held at the place where he
read the Declaration of Independence.
Designed by a Russian architect, Ho Chi Minh Museum resembles a white lotus, which
symbolizes President Ho Chi Minh’s traits: modest, noble, and caring.
The museum has a unique 3-storey square block architecture. At the entrance is a relief of the
national flag, along with the figure of hammer and sickle of the Communist Party. The
museum is built on a spacious and airy ground with lots of trees and an artificial lake.

Inside:
Layer 1: Displaying 1m x 1m photos or fine arts works illustrating each historical stage
relevant to the content on the life of President Ho Chi Minh, impressing visitors. This can be
understood as a “background” for the exhibited documents of the next two layers.
Layer 2: Focusing on Ho Chi Minh’s biography. The selected documents and artifacts
displayed here include: photos, autographs and artifacts in bloc shape describing his
activities. They are also important events of historic significance not only to his life but also
marking the important developments of the Vietnamese people’s struggle for peace, national
independence, democracy and social progress.
Layer 3: Displaying a system of opening books (tourniquet). This layer directly supplements
layer 2. The exhibited documents in the opening books are categorized by contents relevant
to each of the contents in layer 2 and this is very important for research on issues to be
displayed.
The whole section on biography of President Ho Chi Minh comprising 8 chronological topics
are displayed systematically; the topics are separated by different displaying fine arts
techniques. The 8 chronological topics include:

Linking:

Overseas sojourn
The journey of young patriotic Nguyen Tat Thanh traveled across 3 oceans, 4 continents,
visiting nearly 30 countries with different kinds of jobs. 5/6/1911

In France
In Saigon, he applied to work as a kitchen helper on a French merchant steamer,
the Amiral de Latouche-Tréville, using the alias Văn Ba. The ship departed on 5 June 1911
and arrived in Marseille, France on 5 July 1911. The ship then left for Le Havre and Dunkirk,
returning to Marseille in mid-September. There, he applied for the French Colonial School
but did not succeed. He instead decided to begin traveling the world by working on ships and
visiting many countries from 1911 to 1917.
In the United States
While working as the cook's helper on a ship in 1912, Thành (Hồ) traveled to the
United States. From 1912 to 1913, he may have lived in New York City (Harlem) and
Boston, where he claimed to have worked as a baker at the Parker House Hotel. The only
evidence that he was in the United States is a single letter to French colonial administrators
dated 15 December 1912 and postmarked New York City (he gave his address as the poste
restante in Le Havre and his occupation as a sailor) and a postcard to Phan Chu Trinh in Paris
where he mentioned working at the Omni Parker House Hotel. Inquiries to the Parker House
management revealed no records of his ever having worked there. It is believed that while in
the US he made contact with Korean nationalists, an experience that developed his political
outlook. Sophie Quinn-Judge states that this is "in the realm of conjecture".He was also
influenced by Pan-Africanist and black nationalist Marcus Garvey during his stay, and said
he attended meetings of the Universal Negro Improvement Association.
In Britain
At various points from 1913 to 1919, Thành (Hồ) claimed to have lived in West
Ealing and later in Crouch End, Hornsey. He reportedly worked as either a chef or
dishwasher (reports vary) at the Drayton Court Hotel in West Ealing. Claims that he was
trained as a pastry chef under Auguste Escoffier at the Carlton Hotel in Haymarket,
Westminster are not supported by documentary evidence.[23][24] However, the wall of New
Zealand House, home of the New Zealand High Commission which now stands on the site of
the Carlton Hotel, displays a blue plaque. During 1913, Thành was also employed as a pastry
chef on the Newhaven–Dieppe ferry route.

Political education in France

From 1919 to 1923, Thành (Hồ) began to show an interest in politics while living
in France, being influenced by his friend and Socialist Party of France comrade Marcel
Cachin. Thành claimed to have arrived in Paris from London in 1917, but the French police
had only documents recording his arrival in June 1919.[19] When he arrived, he met a scholar
named Phan Châu Trinh as well as his friend Phan Văn Trường. In Paris he joined the
Groupe des Patriotes Annamites (The Group of Vietnamese Patriots) that included Phan Chu
Trinh, Phan Văn Trường, Nguyễn Thế Truyền and Nguyễn An Ninh. They had been
publishing newspaper articles advocating for Vietnamese independence under the pseudonym
Nguyễn Ái Quốc ("Nguyễn the Patriot") prior to Thành's arrival in Paris. The group
petitioned for recognition of the civil rights of the Vietnamese people in French Indochina to
the Western powers at the Versailles peace talks, but they were ignored. Citing the principle
of self-determination outlined before the peace accords, they requested the allied powers to
end French colonial rule of Vietnam and ensure the formation of an independent government.
Before the conference, the group sent their letter to allied leaders, including French
Prime Minister Georges Clemenceau and United States President Woodrow Wilson. They
were unable to obtain consideration at Versailles, but the episode would later help establish
the future Hồ Chí Minh as the symbolic leader of the anti-colonial movement at home in
Vietnam. Since Thành was the public face behind the publication of the document (although
it was written by Phan Văn Trường), he soon became known as Nguyễn Ái Quốc, and first
used the name in September during an interview with a Chinese newspaper correspondent.
Many authors have stated that 1919 was a lost "Wilsonian moment", where the future Hồ Chí
Minh could have adopted a pro-American and less radical position if only President Wilson
had received him. However, at the time of the Versailles Conference, Hồ Chí Minh was
committed to a socialist program. While the conference was ongoing, Nguyễn Ái Quốc was
already delivering speeches on the prospects of Bolshevism in Asia and was attempting to
persuade French socialists to join Lenin's Communist International. Upon hearing of the
October 1920 death of Irish republican hunger striker (and Lord Mayor of Cork) Terence
MacSwiney, Quốc (Hồ) was said to have burst into tears and said “a country with a citizen
like this will never surrender”.
 In December 1920, Quốc (Hồ) became a representative to the Congress of Tours of
the Socialist Party of France, voted for the Third International, and was a founding member
of the French Communist Party. Taking a position in the Colonial Committee of the party, he
tried to draw his comrades' attention towards people in French colonies including Indochina,
but his efforts were often unsuccessful. While living in Paris, he reportedly had a relationship
with a dressmaker named Marie Brière. As a French police document discovered in 2018,
Quốc also had relations with the members of Provisional Government of the Republic of
Korea like Kim Kyu-sik, Jo So-ang while in Paris.
During this period, he began to write journal articles and short stories as well as
run his Vietnamese nationalist group. In May 1922, he wrote an article for a French magazine
criticizing the use of English words by French sportswriters. The article implored Prime
Minister Raymond Poincaré to outlaw such Franglais as le manager, le round and le knock-
out. His articles and speeches caught the attention of Dmitry Manuilsky, who would soon
sponsor his trip to the Soviet Union and under whose tutelage he would become a high-
ranking member of the Soviet Comintern.[35]
In the Soviet Union and China

In 1923, Quốc (Hồ) left Paris for Moscow carrying a passport with the name Chen
Vang, a Chinese merchant, where he was employed by the Comintern, studied at the
Communist University of the Toilers of the East and participated in the Fifth Comintern
Congress in June 1924 before arriving in Canton (present-day Guangzhou), China in
November 1924 using the name Ly Thuy.
In 1925–1926, he organized "Youth Education Classes" and occasionally gave
socialist lectures to Vietnamese revolutionary young people living in Canton at the Whampoa
Military Academy. These young people would become the seeds of a new revolutionary, pro-
communist movement in Vietnam several years later. According to William Duiker, he lived
with a Chinese woman, Zeng Xueming (Tăng Tuyết Minh), whom he married on 18 October
1926. When his comrades objected to the match, he told them: "I will get married despite
your disapproval because I need a woman to teach me the language and keep house". She was
21 and he was 36. They married in the same place where Zhou Enlai had married earlier and
then lived in the residence of a Comintern agent, Mikhail Borodin.
After Chiang Kai-shek's 1927 anti-communist coup, Quốc (Hồ) left Canton again
in April 1927 and returned to Moscow, spending part of the summer of 1927 recuperating
from tuberculosis in Crimea before returning to Paris once more in November. He then
returned to Asia by way of Brussels, Berlin, Switzerland, and Italy, where he sailed to
Bangkok, Thailand, arriving in July 1928. "Although we have been separated for almost a
year, our feelings for each other do not have to be said to be felt", he reassured Zeng in an
intercepted letter. In this period, he served as a senior agent undertaking Comintern activities
in Southeast Asia.
Quốc (Hồ) remained in Thailand, staying in the Thai village of Nachok until late
1929, when he moved on to India and then Shanghai. In Hong Kong in early 1930, he chaired
a meeting with representatives from two Vietnamese communist parties to merge them into a
unified organization, the Communist Party of Vietnam.[40] He also founded the Indochinese
Communist Party

Nghe Tinh Soviet

is considered the pinnacle of the Revolutionary movement in the years 1930 - 1931 and
according to current documents in Vietnam , this was the first uprising under the leadership
of the Communist Party. Vietnam since its birth.
  Economically: The French government in the homeland carried out the burden of
the Great Depression on colonial countries, including Vietnam, making the lives
of indigenous people miserable, especially in the Nghe An region. – Ha Tinh ,
that's why the people here protested against this policy to gain civil rights and
democracy .
 Politically: The French colonialists ' policy of heavy terrorism in all aspects after
the Yen Bai uprising led to a more tense and stuffy political atmosphere, thereby
making the Vietnamese people even more dissatisfied and angry. anger and
determination to commit violence against the French government and local
authorities.

Soviet Nghe Tinh demonstrated the people’s mighty spirit and revolutionary capacity.
Although the movement failed, it trained the spirit and force for the August Revolution.

The story of a man whose vision shaped the course of our nation.

First Stop: Early Life and Overseas Years

As we enter the first section, you'll find exhibits dedicated to Uncle Ho's early years and his
time spent abroad. Born in 1890 in Nghe An province, Ho Chi Minh embarked on a global
journey at a young age, seeking ways to liberate Vietnam from colonial rule. This section
features personal artifacts and photographs from his travels across the world, showcasing his
quest for knowledge and international support for Vietnam's independence.

Second Stop: The Path to Leadership

Moving forward, we find ourselves in a gallery highlighting Ho Chi Minh's ascension as a

leader of Vietnam's independence movement. It was his deep conviction and unwavering
spirit that united diverse factions within the country towards a common goal. Here, you'll see
original documents, speeches, and rare footage of Ho Chi Minh addressing the nation,
encapsulating his charisma and leadership qualities.

The period from 1941 to 1954 marks a pivotal era in Vietnamese history, during which Ho
Chi Minh returned from abroad to directly lead the national resistance movement against
colonial rule from his base at Pac Bo Cave. This period is characterized by its significant
contributions to the eventual success of the Vietnamese struggle for independence,
culminating in the victory at Dien Bien Phu in 1954.

Return to Vietnam and Strategic Leadership

In January 1941, after spending over 30 years abroad, Ho Chi Minh crossed the border into
Vietnam, settling in Pac Bo Cave in Cao Bang Province. This return was driven by his
unwavering commitment to liberate Vietnam from colonial oppression. Recognizing the
necessity of a unified national front, Ho Chi Minh played a crucial role in establishing the
Viet Minh (League for the Independence of Vietnam), uniting various anti-colonial groups
under a common goal.

Pac Bo Cave: A Symbol of Resistance

Pac Bo Cave became the headquarters for Ho Chi Minh and the Viet Minh leadership. It was
from this natural fortress that strategies were formulated, and directives were issued to
mobilize resources and rally support from both the local population and international allies.
The cave symbolizes the humble beginnings of a movement that would eventually lead to a
nation's liberation.

During the period from 1941 to 1954, while Ho Chi Minh was leading the national resistance
against colonial powers from his base at Pac Bo Cave and other locations, there were
instances where he faced imprisonment. These detentions were part of the challenges he
encountered in his quest for Vietnam's independence.
Imprisonment in China
One notable period of imprisonment occurred not by the French, but rather by Chiang Kai-
shek's Nationalist government in China. In 1942, after returning to Vietnam and while
working to build alliances and support for the Viet Minh, Ho Chi Minh crossed into China to
seek assistance. However, due to the complex geopolitical situation and suspicions from the
Nationalist government, he was detained in 1942.
Ho Chi Minh spent several months in prison in China under difficult conditions. Despite
these hardships, he continued to write and remained committed to his cause, using his time in
detention to further refine his strategies for Vietnam's liberation. His imprisonment
highlighted the challenges of international diplomacy and the complexities of garnering
support for Vietnam's independence movement during a time when global alliances were
fraught with tensions.

The August Revolution and Declaration of Independence

The culmination of years of preparation and struggle was the August Revolution in 1945.
Following Japan's surrender in World War II, the Viet Minh seized the opportunity to declare
Vietnam's independence from French colonial rule on September 2, 1945. Ho Chi Minh
famously read the Declaration of Independence at Ba Dinh Square in Hanoi, establishing the
Democratic Republic of Vietnam.

The First Indochina War

Despite the declaration of independence, France sought to reassert control over Vietnam,
leading to the outbreak of the First Indochina War (1946-1954). Under Ho Chi Minh's
leadership, the Viet Minh conducted guerrilla warfare against French forces, utilizing the
rugged terrain and local support to their advantage. The war saw significant battles, including
the pivotal siege of Dien Bien Phu in 1954, where Vietnamese forces achieved a decisive
victory, leading to the Geneva Accords and France's withdrawal from Vietnam.

Background

After World War II, Vietnam declared its independence from France in September 1945, led
by Ho Chi Minh and the Viet Minh, the League for the Independence of Vietnam. However,
the French were determined to reassert their control over Vietnam, leading to the outbreak of
the First Indochina War in December 1946.

The Viet Bac Campaign

Viet Bac, located in the northeastern part of Vietnam, became a stronghold for the Viet Minh.
It encompassed several provinces and served as the base for the revolutionary leadership and
troops. In 1947, French forces launched a major offensive aimed at destroying the Viet
Minh's base areas in Viet Bac, capturing Viet Minh leaders, and decisively ending the
resistance movement.

However, the Viet Minh, under the leadership of Vo Nguyen Giap, employed guerrilla tactics
effectively against the French. They avoided direct confrontations with superior French
forces, instead opting for ambushes, hit-and-run attacks, and cutting off French supply lines.
The rugged terrain of Viet Bac provided a natural advantage to the Viet Minh in this type of
warfare.

Outcome and Significance

The French offensive failed to achieve its objectives. Despite having superior military
equipment and resources, the French were unable to deal a decisive blow to the Viet Minh.
The resistance forces not only survived but also managed to inflict significant casualties on
the French forces.

The victory in Viet Bac was more than a military triumph; it was a symbol of resilience and
determination. It boosted the morale of the Viet Minh and the Vietnamese people,
demonstrating that it was possible to resist and prevail against a more technologically
advanced foreign power.

The failure of the 1947 campaign forced France to rethink its strategy in Indochina, while for
the Viet Minh, it reinforced the effectiveness of guerrilla warfare as a tactic against a stronger
enemy. The Viet Bac victory thus contributed significantly to the eventual success of
Vietnam in securing its independence and unifying the country.

The battle and its outcome are remembered as a testament to the strategic acumen of Vo
Nguyen Giap and the indomitable spirit of the Vietnamese people in their fight for
independence.

c.Presidential Palace – Uncle Ho’s Stilt House

Location: No. 2, Hung Vuong Street, Ngoc Ha Ward, Ba Dinh District, Hanoi, Vietnam
Opening hours: every day except Monday afternoons and Friday afternoons
 Summer (April - October): 7:30 - 11 am and 1:30 - 4 pm
 Winter (November - March): 8 - 11 am and 1:30 - 4 pm
Entrance fee:
 Free for Vietnamese visitors
 40,000 VND/ticket for foreign visitors

The Presidential Palace

It is a relic that shows the revolutionary history of Vietnam. Featuring typical French colonial
architecture, it adds to the charm of today’s Hanoi.
The Presidential Palace is a part of the Presidential Palace Historical Site complex, where
President Ho Chi Minh lived and worked between December 19, 1954 and September 2,
1969. Recognized as a special national relic site, the complex is likened to a museum
featuring the life of President Ho. Even though the Presidential Palace is closed to tourists,
the house of Ho Chi Minh and adjacent grounds are still open to visitors.
Located in the heart of Hanoi (around 15 minutes away from Hanoi Old Quarter), the
Presidential Palace is quite easy to reach by different means of transportation, such as taxi,
motorbike, or even on foot. You can also take public buses passing by the area, including
buses number 09, 22, 45, and 50.

The history of Presidential Palace in Hanoi, Vietnam

The Presidential Palace was built between 1900 and 1906 as the presidential area of the
Governor-General of French Indochina. It was designed in a European style by a French
architect named Auguste Henri Vildieu. Having taken approximately 7 years to be built, this
structure was the most luxurious construction at that time.
After 1954, it was originally intended to be President Ho Chi Minh's official residence. Yet
he refused, feeling that it would be inappropriate to stay in such a large and opulent building
while his people were homeless and starving. Instead, he lived nearby in a traditional
Vietnamese house-on-stilts surrounded by a garden and a fish pond.
The Presidential Palace is now mainly used for meeting foreign national officials as well as
important guests from all over the world coming to Vietnam.

The remarkable architecture of the Presidential Palace

The Presidential Palace is a three-storey building facing Hung Vuong Street. It spans an area
of nearly 1,300 square meters, with 30 rooms in the building, each designed in a different
style.
Standing amidst a large courtyard, the impressive yellow building is separated from the
outside streets by iron fences and big gates. It features modern architecture with Renaissance
and Beaux Art styles. In particular, it was built symmetrically, with a big block in the center
and two blocks on both sides.
The first floor has serving rooms. A guest hall, office spaces, and a banquet hall are located
on the second floor. On the third floor, there are private rooms where the Governor-general of
French Indochina lived before 1954.
The Presidential Palace is surrounded by a lush garden, a fish pond, an orchard, a 91-meter-
long boulevard, and the well-known Mango Alley which leads to President Ho's stilt house.

Wooden stilt house

The wooden stilt house was where President Ho lived and worked from 1958 to 1969. It was
roofed with baked clay tiles and made of Menghundor, a common wood in Vietnam. The first
floor was used as the living room where the President would receive guests. The second
floor, with two rooms of 10 square meters, was where he worked and slept. The house was
furnished simply and neatly, reflecting the President's modest way of life.
House No. 67

Located at the rear of the wooden house-on-stilts, House No. 67 is painted in light blue. It
served as the workplace for The President from 1967 to 1969, and it was also the place where
he stayed during his time of serious illness and eventually passed away.
Coming here, visitors will see 2 military maps, a ZENITH radio, a small clock near the bed,
and a wall calendar that shows the time of the President’s passing: September 2, 1969, at 9:07
am.

Uncle Ho’s fish bond

When President Ho moved into the house-on-stilts in 1958, he decided to turn the natural
muddy pond nearby into a fish pond. The pond is over 3,000 square meters large, with a
depth of 2 meters. Various fish, such as carp and ruffe, were raised here. It was also home to
mussels, which produced pearls in the pond. The President would feed them every afternoon
after work.

Mango Street
Around the complex is a 200-meter-long walking path called Mango Street, which is lined
with old mango trees. President Ho used to do morning exercises and take a walk after work
here. The street also witnessed many memorable meetings between the President and
representatives from the South during the Second Indochina War in Vietnam.
House No. 54

Before moving to the house-on-stilts, President Ho lived and worked at house No. 54,
between December 1954 and May 1958.
The house has three rooms: the one near the pond where the President worked and received
guests, the dining room in the middle of the house, and the last one where he would sleep.
Coming here, visitors still can see all the furniture, documents, books, and souvenirs from the
President’s international friends, all of which have been kept intact as they were when he
lived here.
4.Women Museum

 Ticket:
40,000 VND for adults
20,000 VND for students of vocational schools, professional high schools,
colleges and universities; Members of the Vietnam Women's Union.
10,000 VND for children and students in general education establishments.
 Open hours: From 8am to 5pm Monday – Sunday
 Address: 36 Ly Thuong Kiet St, Hoan Kiem, Hanoi, Vietnam
History
1987: The establishment of the VWM
1991: VWM began the construction
1995: Open officially to the public
2010: VWM reopened after 4 years of renovations

Exhibitions
a. Vietnamese Mother Statue
 Designed by artist Nguyen Phu Cuong
 “Vietnamese Mother” depicts the image of a woman holding her son on her
shoulders. The right hand seems to be pushing difficulties and turbulence
down to your feet, to shield and protect your child → Beauty of Vietnamese
women

b. 2nd Floor: “Women in Family” exhibition

 Offers the “circle life” of Vietnamese women. They have matured girls, and
then they get married and start a new life as wives and mothers. The role and
position of women in their family are focused on the wedding rituals in a
patrilineal and matrilineal society. It also offers practices, and rituals related to
the desire for children, pregnancy, birth, and care of the new mothers and
 newborns; small business, cultivation, fishing, and foraging, preparing meals,
pottery, sewing, and weaving, and raising children.
Marriage:
Patrilineal society Matrilineal society

Male descendants are privileged in The oldest woman has an important place
patrilineal societies. Children are and a decisive role in family affairs. The
named after their father and only sons, bride and her family play a major role in
in particular, the eldest has the right to the wedding.
inherit. While monogamy is now With some local differences, it is usual
common in the past many people for men to live in their wife’s homes and
practiced polygamy. for children to take the mother’s name.
Girls inherit family wealth and the
Marriage rituals center on three main youngest girl is the most privileged.
occasions: engagement, wedding, and Although every child is precious, girls
the first visit of the young couple to are preferred.
the bride’s family. At the wedding of a daughter and to
The boy’s family chooses one or two welcome their son-in-law, the bride’s
mediators and in many regions also parents have to offer the groom’s family
consult fortune tellers to determine the compensation in the form of goods,
most auspicious date and time for the which are determined between the two
rituals. families.
The fortune-teller also commits herself
to bring the gifts requested by the
future bride’s family. The wedding
takes place at the groom’s house
where the bride will live from then on.

The Yao:
Wedding of Mr Ly Lao San and Lo Ta
May

On her wedding day the bride wears a

traditional dress and a red fabric
headdress on a bamboo frame with a
veil of fabric embroidered with special
patterns “Pa Zào” (made by the bride
to show her skill) to hide her face
because they believe the bride is the
most beautiful person in the wedding
whose soul can be taken away by the
Sun. Because she can not see, her
family member may pull the front
panel of her dress to guide.
She is accompanied by a ritual master,
musicians, her parents, siblings and
relatives on the ceremonial visit to the
bridegroom. Because of the distance,
they have to wait in a temporary
shelter until the favorable hour. The
next day the bride washes her hands
with water consecrated by the ritual
master, then enters the house across a
basin of cleansing embers for rituals
with the groom and both families.
From then on she is a member of the
groom's family.

The Sinhmun
At the first wedding ceremony the
bride takes her husband's name and
puts her hair up in a bun to signify she
is a married woman. The husband
stays with her family until the second
wedding ceremony when the couple
travel to the husband's family home
and drink alcohol from jars with
straws to protect them from evil
spirits. In the past, 8 or 9 years
separated the two wedding
ceremonies. The couple often arrive at
the second ceremony with their
children. The husband's family pays
for the banquets and brings gifts and
money for the 'care of the girl' kha lu.
In the past this represented several
hundred silver coins. If the family
could not provide the money, the debt
was engraved on a piece of bamboo
called a khan tho.

The Bru-Vân Kieu

The maternal uncles and the bride's
brothers play an important role. In the
past, marriages between cousins were
recommended.
The groom's family offers a sword and
a copper pot for the ritual of the
passage of the sword' as well as agate
or bead necklaces, silver coins,
textiles, a gong and now also money
and gold.
Before entering her in-law's house, the
bride puts her feet on a stone and
ritually washes them. She then ritually
eats with her husband and starts a fire
in the fireplace. The wedding ends
with the khoi ritual, often the sacrifice
of a buffalo which is organized years
later. The woman is then an official
member of her husband's family.

The Ma
Traditionally a marriage requires many
goods such as: gongs, jars, necklaces,
buffalo, pigs and alcohol. If the
groom's family brings all the requested
gifts on the wedding day, the groom
stays at his wife's family home for 8
days. The couple will only return once
all the gifts have been collected.
During the wedding ceremony
different rituals symbolize the
attachment of the couple. They stand
or kneel opposite each other and are
covered with a cloth. They then eat a
handful of rice and drink a cup of
alcohol. They exchange wedding
bracelets. The bride's parents offer the
parents of the groom: copper bracelets
and bead necklaces and receive copper
bracelets or items such as textiles, jars
and gongs.

The Black Thai

A first wedding or 'cuoi len' is held at
the bride's home and the husband stays
on for a few years. During the “tang
cau” ritual, the bride puts up her hair
in a bun which signifies she is a
married woman. During the second
wedding or 'cuoi xuong', the groom's
family welcomes the daughter-in-law,
who arrives with her dowry and gifts,
often made by herself, such as reed
mats, blankets, pillows, turbans,
ordinary fabrics and patterned textiles.
Mediators represent the families
during the visits using ceremonial
language. The groom's family pays for
the banquets and gifts of silver,
chicken and fish.

The Mnong Gar

Weddings take place at the bride's house
and then at the groom's. One week after
the second wedding the bride's mother
comes for the young couple and takes
them back to her house.
On the engagement day the groom's
family offers a copper bracelet, a bead
necklace and fermented bamboo shoots
prepared in two bamboo tubes covered
with buffalo skin. For the wedding the
bride's family offers 6 alcohol jars, a
machete, a pickaxe, a small sharp knife, a
pig, a small chicken and dozens of tubes
of bamboo shoots. The bride's family
requests a necklace, a bracelet and a
comb for the bride. The young couple
fulfill the family ritual requirements by
offering necklaces, a bowl and braces to
her uren

The Ede
The engagement ritual is led by two
family mediators.
Wedding bracelets are given. It is now
the custom for an elder to record the
engagement. The fiancée stays at her in-
law's home prior to the wedding, then the
young couple move to the bride's home.
The bride's family offers a copper bowl, a
milk bowl or mtil êa ksâo, a blanket and
eight bracelets to the midwife who
delivered the groom and the ritual master
who practiced rituals during the groom's
childhood illnesses. These are symbolic
gestures of thanks for care given to the
boy.
Traditionally widowers and widows
marry members of the same lineage to
assure continuation of the line in the
practice called “noi day” or chue nue.

The Churu
Traditionally girls marry at the age of 15
or 16. A mediator and the bride's oldest
sister or her uncle visit the chosen boy's
home for the engagement. On this
occasion the mediator places rings and
wedding bead necklaces on the couple.
The families discuss the wedding and the
gifts that the bride's family has to provide
such as clothing, bead necklaces, jars,
rings and cattle.
The wedding lasts for two or three days.
The girl stays at her husband's place for
two weeks and then the couple move to
 the bride's home. On this occasion the
bride's parents give them gifts such as
jars and bead necklaces.

The birth:
 Rituals for requesting a child: This ritual is still practiced in many ethnic
communities. The Viet make requests for children at a pagoda or temple. Viet women
wear special amulets in the hope that their desire for a baby will be fulfilled. Some
groups invite the ritual master to perform a ritual in the home. The Green Hmong use
torques and silver and copper bracelets to pray for children. The Cao Lan and the
Sadiu use Taoists paintings and pray to the Goddess Mother of Flowers for children.
The ritual is repeated several times until the request is fulfilled.
 Medical consultations: Pregnant women are advised to pay regular visits to medical
centers to check on the baby's development. Before the 1990s clinicians used simple
instruments, often just a stethoscope and a measuring tape to measure the stomach.
Now modern equipment is used to monitor the baby's heartbeat and color ultrasound
technology makes it possible for women to see their baby. Imaging has made fetal
health diagnosis more precise. Pregnant women also receive information on nutrition,
pregnancy and baby care.
 Rituals for pregnancy protection: Pregnant women must respect special taboos and
fulfill certain rituals in order to protect themselves and the fetus. Viet women present
offerings at pagodas and temples and ask monks for amulets to wear and place at their
bedside in the hope that the spirits will protect them. In some ethnic groups a shaman
is invited to perform a ritual in the home for good health and an easy delivery for the
pregnant woman. The Ede organize a ritual for good health in the 7th month of
pregnancy. The ritual master banishes evil and asks for good health for the woman
and her fetus. The family provides alcohol and meat for their guests.
 Delivery and placenta: Before the 1960s many women in ethnic minority
communities gave birth at home in the yard or under a temporary shelter in the forest
depending on the ethnic group. Traditionally women gave birth in standing, squatting
or kneeling positions. To facilitate childbirth the Viet drink sesame seed soup. When a
problem arises for a pregnant Hmong or Yao woman, the family invites a ritual
master to conduct rituals. The Thai apply sesame paste to the stomachs of pregnant
women. Traditionally the Hmong bury the placenta at the foot of the principal column
in the house. The Ede places the placenta in a calabash that is then buried at the edge
of a spring. Other populations hang the placenta in a forest tree. Today childbirth
usually occurs at a clinic although the umbilical cord is often cut at home.
 Care for new mothers: For the Viet, recovery from childbirth normally takes one
month, but it can last up to 100 days for some women. In some ethnic community
groups the recovery period can be reduced to less than a week. During this time new
mothers must follow a strict diet. For the Viet, young fruit such as papaya or banana
flower is included in the daily diet to foster lactation. The new mother's room should
be warm, free of draughts and purified by the smoke of special herbs. Heating is
provided by members or the kitchen fire in most ethnic populations. Cham and central
Viet communities keep new mothers warm with jars of embers under the bed during
the first month after the birth. The Thai keep new mothers warm with ember jars and
kitchen fires for between 7 to 10 days.
 Naming ritual: For many ethnic communities naming the baby is an important
transition ritual through which the ancestors are notified of the baby's birth. The Yao
believe that babies who do not receive a name can not join the ancestors when they
die. Different hopes for the child are signified in the family's choice of name. The
Hanhi often use the fathers first name as a middle name for sons as a proof of
continual lineage. The Ede take the name of a deceased person for their child in
memory of their ancestors. The Hmong avoid the name of deceased family members
as the child's first name. Therefore when the dead are invoked the newborn child's
name is not mentioned. Some Viet parents give a temporary 'ugly' name to their child
in the hope that evil spirits will then not want the baby.
 Protection for the newborn: Many taboos exist for the protection of the newborn baby.
Many ethnic groups hang a green branch in front of the house to exclude strangers
and spirits from the house. Often a branch of a mulberry tree or a thom branch is
placed in a Viet baby's room. Amulets obtained from a pagoda or a temple and a knife
are also hidden near the baby's bedside. A small silver chain is hung around the baby's
neck to protect her from bad winds, according to the Kinh and the Thai and from evil
spirits according to the Hmong and the Yao. When a baby cries without reason the
Viet burns a piece of a used traditional conical hat or a stick and gestures with a knife
to chase away evil spirits. Other groups invite a ritual master to perform a rite.
 The Ede ritual for the baby's first month: The Ede of Krong Buk, in Dak Lak believes
a baby has a weak soul that could be taken by evil spirits. The ritual master invokes
spirits to protect the baby and to give her good health. A young rooster is sacrificed
for a boy. Offerings for boys include working tools such as a crossbow, a jungle-knife
and a fishnet. A young chicken is sacrificed for girls and the offerings include
women's tools such as a weaving loom, a basket and a mortar and pestle. Family
objects or scale models are used. He asks that the girl excel in weaving and household
tasks and for the boys to excel in hunting and farm work.
 Family life: Small business on a full time or casual basis has long existed among
certain populations such as the Viet, the Hoa and the Cham. Agricultural and craft
products, utensils, food and drinks are sold at home, in a market or on the roadside.
Countryside markets are often periodical but markets are daily occurrences in the city.
Most salespersons in markets are women. In mountainous regions markets are places
of economic and cultural exchanges for many populations. In the Mekong Delta there
are many floating markets with hundreds of sampans. Street vendors are common in
urban areas. Women from areas outside the city walk through the streets pushing carts
of products, carrying them in baskets from a shoulder pole or in baskets carried on the
head. They use different measures but scales are more and more popular. The
development of small business even in remote regions is attracting women who utilize
bicycles, motorbikes, small trucks and mobile phones as business tools.
c. Worshiping Mother Goddess
 Worship of the Mother Goddess is a purely Vietnamese folk belief.
 Worship of the Mother Goddess addresses the concerns of daily life and desires for
good health and good fortune. Worshippers find great emotional support in their
belief and it attracts followers from all strata of society.
 People believe that the Mother Goddess is the supreme deity who has been
reincarnated as the four Mother Goddesses – Heaven, Earth, Water, and Mountains
and Forests – who look after all things.
 Mother Goddess worshippers consider her to be the mother of everyone who always
protects and supports them, giving them good luck, strength, and faith to overcome
 natural calamities, misfortune, and ailments, as well as, giving them a peaceful and
prosperous life.
 Mother Goddess Altar: The Mother Goddesses reside on the altar where followers
come to ask the mother for blessings. The altar is always kept clean and carefully
arranged. Spirit mediums perform hau dong, the central ritual of mother goddess
worship, on a platform in front of the altar. In anticipation of a ritual, the altar is
beautifully prepared with many trays full of offerings, votive paper, and enormous
vases of flowers.
 Pure Heart: A pure heart is the core value of the Mother Goddess Worship. The
Mother teaches people to strive toward goodness in their thoughts and deeds, to
worship their forefathers, and to be grateful to those who have rendered great
services to the country and people. Believing that the Mother Goddess always
protects and brings good health and good fortune to them, worshippers show their
respect, from the bottom of their hearts, by giving offerings to her. Service providers
demonstrate their pure hearts through honest and reliable business practices.
 Beauty:
Hau dong ritual: a theatrical ritual form, is at the center of Mother Goddess
worship. Mediums incarnate the gods with characteristic facial expressions and
movements in the sacred space of the ritual. Spectators experience a deep sense of
beauty when they see incarnated deities dancing in their gorgeous costumes and
listen to the cung van music recalling the stories of national heroes and heroines as
they sit in colorfully decorated ritual space.
The art of performance: When spirit mediums incarnate a god, the music, the
spectators’ encouragement, and the ritual atmosphere inspire them, enabling them to
beautifully dance and mime the god’s characteristic gestures and personality. Also
essential is the coordinated effort of skilled assistants who prepare and change the
costumes and props and dress and groom the medium.
Costumes: Costumes are important signs identifying different deities in their
incarnations. Wearing a beautiful costume while dancing encourages the spirit
medium to be in a more ecstatic state, thus making spectators more excited as well.
 Joy:
Music: Hat Van is a form of ritual music played by musicians called “cung
van” as an offering to the gods and goddesses. The songs and musical
accompaniment call the gods and goddesses to the ritual and create a lively
atmosphere. During the 4 to 8 hour ritual, the cung van takes turns singing and
playing instruments
Offerings: For worshippers, the term loc – divine favor or blessing – is
understood in many ways: health, well-being, good fortune, business opportunities,
and prosperity. Offerings accepted by deities and distributed to worshippers are also
called loc. People who receive this material loc believe it is blessed with the deities’
fortune and will bring good fortune to themselves and their families. They try to
bring as much loc home as possible.

d. 3rd Floor: “Women in History”

This exhibit not only examines the role and participation of Vietnamese women during
resistance wars against enemies but also focuses on different aspects of Vietnamese
women’s daily life during the wars. Some prominent ones is:

* Nguyen Thi Minh Khai

 One of the first female members of the VCP, Nguyen Thi Minh Khai worked from
1930 to 1935 in the Oriental sector of the International Communist Party (Hong Kong)
and attended the 7th Convention of the ICP in the USSR. In 1940 as a member of the
VCP Committee in Cochinchina and secretary of the Saigon - Cholon section, she was
arrested during a planning meeting for the Cochinchina uprising. She received the death
penalty and was shot in Hoc Mon on 26 August, 1941at the age of 31.

* Ha Thi Que
Born in 1931, Ha Thi Que was the military leader for the Yen The and Viet Yen
Districts in Bac Giang. She was renowned for her leadership in attacks against rebels and
Japanese garrisons. The enemy called her Woman Viet Minh General. As a provincial
VCP Committee member she organized military training for civilians to create military
troops. During the 1945 August Revolt, she was the military leader for the political take
over of Yen The.

*Mac Thi Buoi

Deputy Chief of the Commune Militia, Secretary of the Women's Union In Tan
Hung Village in Hai Duong Province. She led three militia groups in attacks on enemy
posts and established 35 revolutionary bases. Mac Thi Buol asked villagers to support the
revolutionary cause. She was arrested, tortured and executed on 23 April, 1951 at the age
of only 24.

* Nguyen Thi Dinh

The general insurrection 'Dong khoi movement
Born in 1920 she led the Mo Cay Uprising in Ben Tre Province on 17 January,
1960 which triggered the major uprising in the South. In 1965 she became President of
the Women's Union for the Liberation and Assistant-Commander in Chief of the
Liberation Forces in the South. She was Brigade Chief in 1974 and became the President
of the Women's Union in 1982. She was the first woman to become Vice-President of the
State Council.

* Dang Thuy Tram

Born on 26 November, 1942, she graduated from the Hanoi Medical University in
1967. After graduation she worked in the Duc Pho frontline in Quang Ngai. She treated
hundreds of wounded soldiers and villagers. She was killed while on mission on 22rd
June, 1970. She wrote “Last Night I Dreamed of Peace: The Diary of Dang Thuy
Tram”
e. 4st Floor “Women’s Fashion”:
 offers diversified fashion and costume art using traditional techniques
of many of the differing 54 ethnic groups here in Vietnam.
 Fashion and motif art
 Cotton is the most popular fabric for Vietnam’s 54 ethnic groups, with
natural silk reserved for applique and festive costumes. Hmong women use fabric
woven from hemp which is then dyed with indigo. The Pathen, Flower Lolo and the
Flower Hmong have very colorful clothing. Ethnic garments often incorporate many
complex sewing techniques. The Yao and the Phula favor embroidery; the Lolo and
the Pupae applique, the Hmong and the Yao Tien batik; the Thai and the Khmer Ikat
and the Muong, the Tay and the various populations of the Highlands prefer woven
patterns.
 Embroidery is a popular technique with communities in the
mountainous. The Hmong use cross stitch while the Yao and the Thai prefer to use a
running stitch, feather stitch, or chain stitch. Traditional patterns are followed and
passed on from one generation to the next. Embroidery allows women to create
natural curves and more modern patterns.
 Batik is a saved-dye technique: part of the fabric is protected by wax
during the dyeing process creating a pattern. This technique is used by the Hmong
and the Yao Tien. Patterns are drawn on to the fabric with melted wax. The tools
used are wax stylets made from curved copper, triangular pads, and tiny bamboo
tubes. When the wax is dry, the fabric is dyed several times in indigo baths then
immersed in boiling water to melt the wax. The protected patterns appear as a light
color on an indigo background.
 Applique: In applique small pieces of coloured fabric are sewn onto a
background to create patterns. Various coloured fabrics are cut into geometrical
forms and sewn onto the fabric while the threads are hidden behind the applique.
This technique is used by some populations in the Northern mountains. Each group
has its own specific patterns.
 Ikat is a saved dye technique like batik, but the threads and not the
fabric is protected before the dyeing process. Some threads are tied up with plant or
nylon fibers to protect them from the dyeing process. The dyeing process is repeated
 several times to obtain a multicolored thread that is used for the weft during
weaving.
 Woven patterns: To create these patterns the weaver adds an extra
thread to the weft. This process is undertaken in two ways: the thread moves on the
entire width of the warp over and under and is then inserted where the pattern starts.
The weaver then works on the wrong side.
 Viet’s mode: In the North, the four tails gown, (Tu Than ), and the
skirt, were used by the women, up to the beginning of the 20th Century. In the
South, the five tails gown (Ngu Than,) was worn in the 18th Century, and the Ba Ba
starting at the end of the 19th C. Inspired by Tu Than and Ngu Than, the Vietnamese
painter Cat Tuong, invented the Ao Dai gown in the thirties. Since then this
Vietnamese gown has seen a lot of modifications. It can have tails going down to the
heels, knees, or ankles. But its style has become the image of Vietnamese women.
 Ornaments:
 Hair ornaments: In Vietnam, women are always wearing hats,
headdresses, or turbans and adorned themselves with pins, combs, or silver coins.
 Jewelry: Pins, earrings, necklaces, and toiletries ornaments are the
most used jewelry. They can be in silver, bronze, agate, ivory, pearls bone, or
aluminum. The silver jewelry is appreciated by the populations of the Northern
mountains. They are considered as hunters of bad winds and show wealth and
nobility. The ones in ivory and agate are the nicest and most precious for the women
in the Highlands.
 Lacquered teeth and betel: Until the mid 20th Century men and women
lacquered their teeth black with resin from a tree. Betel is used in many Southeast
Asian nations. For the majority of Vietnam’s populations’ betel and areca are
essential offerings at weddings, funerals, and rituals. A chew of betel is made with a
betel leaf, some lime, and a quarter of an areca nut. Users can also add a piece of
tree bark or tobacco. The objects used for betel are a tray or a box, a lime pot, a
knife, and a spittoon. The Tay and the Muong use cloth bags and an areca leaf to
keep the betel leaves fresh. The elderly use a little mortar to crush the chew.

5.The Old Quarter: a. The Heritage house ; b. Temple of the Jade Mountain ; c. Hoan
Kiem Lake – Turtle Tower
a.The Heritage house

 Location: 87 Ma May Street, Hoan Kiem, Hanoi

 Entrance: 20,000 VND
 Hours: 8:30AM - 4:30PM
Located in Hanoi's Old Quarter area, Ma May Street is unique as it is home to many
of the city’s oldest houses.
The house at No.87 Ma May Street (Hoan Kiem District) is one of 14 ancient houses
in Hanoi built in the late 19th century that still retains its original features and becomes
a familiar address for those who want to learn about the daily life of Hanoians in the old
time.
 Located in the area, Ma May Street is unique as it is home to many of the city’s
oldest houses.
Visiting the street, you can see the culture and architecture of Hanoi in the late
nineteenth and early twentieth centuries, especially through the house at No.87 which has
been kept intact.
Right after passing the old wooden door, you step into a quiet old space, being
totally secluded from the bustling world outside. The house was built around the end of
the 19th century.

The house features typical Vietnamese interior design

Built in a total area of 157.6 square meters, the house has changed its owners
several times.
From 1954 to 1999, there were five different families living here. The house
features the typical architecture of Hanoi's houses in the old time with its tubular shape
which is narrow but deep.
 The house system of rooms, mezzanines, and courtyards were all well-designed
to meet the living needs and for its dwellers’ convenience.
The courtyard is a special feature of the house, where receives natural light and
was designed as a small garden with flower pots and small chairs for people to sit down,
relax and enjoy the view and tea. As you move in into the house, it is more interesting to
see the unique architectural traits of a typical old Northern house.

A courtyard is the highlight of the house. Photo courtesy by Ma May Ancient House.

The house was divided into different spaces along its tubular shape including a
store to sell goods, a warehouse, a kitchen, and a backyard with jars for storing rain water.
Stepping up to the wooden stair, the second floor is where the sleeping and worshiping
rooms are. All of them are illuminated with natural light from windows.

The house is also mainly built of wood so that it is cool in summer and warm in
winter. The house restoration started in 1998 and completed in 1999 in the framework of
the cooperation between Hanoi City and Toulouse City (France).

In 2004, the Ministry of Culture, Sports and Tourism recognized the house as a
national heritage. The house No.87 Ma May has become an address to introduce typical
tube house architecture and traditional lifestyle in Hanoi Old Quarter.
 The kitchen of the ancient house.

The success of the restoration of Ma May ancient was the premise for the subsequent
projects in the Old Quarter, notably Quan De Temple (28 Hang Buom street), Kim Ngan
Communal House (42-44 Hang Bac street), Dong Lac communal house (38 Hang Dao
street).

Currently, the heritage house No.87 Ma May has become a well-known cultural place for
both Hanoi people and tourists, which is open daily. They visit the house to not only learn
about the architecture, lifestyle and activities of the old Hanoi people but also to enjoy
unique cultural events here.
 In 2004, the Ministry of Culture, Sports and Tourism recognized the house as a national
heritage

On occasions such as the Mid-Autumn Festival, Lunar New Year Festival, among others,
the Management Board of Hanoi Old Quarter usually cooperates with artists and craftsmen to
introduce traditional art, habits, customs as well as to organize folk games and exhibition of
toys and art works. In the evening, this place regularly features some shows of the ca tru folk
singing performed by professional artists as well.
b.Temple of the Jade Mountain

Ngoc Son Temple, also called Temple of Jade Mountain, is a renowned religious sight in
Hanoi. It attracts visitors thanks to its unique architecture and priceless spiritual values
towards the culture and society. You can also come here to enjoy a peaceful ambiance or
pray for good fortune in your life and that of your relatives.
 Location
Ngoc Son Temple lies on Dinh Tien Hoang Street, Hoan Kiem District, Hanoi. More
specifically, it is situated on Jade Islet, a hillock Northeast of Hoan Kiem Lake. From the
lake, you need to cross The Huc Bridge to reach the temple.
 Opening Time And Entrance Fee
The Temple of Jade Mountain is open between 8 AM and 6 PM every day.
Here are the updated entrance fees you can consider for your tour.
Adults: 1.2 USD/pax;
Children under 15: Free.

Its long-satnding history

Ngoc Son Temple was built under the Ly Dynasty and was originally used to
worship a famous Taoist deity, namely Wenchang Dijun, to bring luck and wealth to
scholars. Until the 13th century, this temple was dedicated to General Tran Hung Dao – one
of the first talented Vietnamese military strategists.
In 1865, Ngoc Son Temple was renovated with additional highlights like Tran Ba
Pavillion, Pen Tower, and The Huc Bridge. This makes it one of the most impressive spiritual
complexes in Hanoi. Notably, the temple has witnessed a range of significant historical
events. In 2013, the Vietnamese Government recognized it as a Special National Relic site.
The stunning beauty of The Huc Bridge
The Huc Bridge is a symbol of the Ngoc Son Temple, attracting visitors with its
vibrant red color and unique Buddhist architecture. Indeed, the bridge’s name means “where
sunlight beams in the early morning.” Thus, whenever you come here in the morning, you
will surely enjoy a wonderful ambiance of full sunshine and cool breezes.
Nghi Mon Gate
Nghi Mon Gate is the entrance to the main complex of Ngoc Son Temple. It
includes 2 columns and walls decorated with dedicated Chinese letters.
Stepping inside, you can see a 28-meter-tall Pen Tower, which was built under the reign of
King Tu Duc. On the tower, you will find the words “Ta Thanh Thien,” aiming to express
respect for the contributions of Trinh Lords towards Vietnamese literature.

The meaning of Long Mon Ho Bang Gate

Like the Nghi Mon Gate, the Long Mon Ho Bang Gate also has 2 columns and
walls on both sides. However, this gate is engraved with more impressive patterns, with a
white tiger on the left and a dragon on the right. All things symbolize successful examinations
and best wishes to scholars.

The unique architecture of Dai Nghien Gate

On the Dai Nghien Gate, there is an ink pot carved from blue stone. It is said that
on the 5th day of the 5th lunar month, when the sun rises, the top of Pen Power casts its
shadow on this pot. Besides that, you can see a famous poem on the gate covering only 64
Chinese letters.

The poetic beauty of Dac Nguyet Lau Gate

Dac Nguyet Lau Gate, also called the “Moon Gazing Pavilion,” features 2-story
architecture shaded by an old banyan tree and many surrounding plants. Coming here, you
will be attracted by a round window – decorated with the images of dragons and phoenixes.
The gate is a place to get an entrance ticket to visit Ngoc Son Temple.

The role of Tran Ba Pavilion in preserving cultural values

Located south of Ngoc Son Temple, Tran Ba Pavilion was constructed to shield
against evil cultural influences on the life and tradition of Vietnamese people. It was designed
with two layers of roof and eight columns made of wood and stone.

Note when travelling:

 Be respectful to all worshipping areas during your visit time;
 Bring cash to pay for the entrance ticket (credit card is not accepted);
 Wear polite clothing;
 Keep quiet and take off your footwear while visiting inside the worshipping areas;
 Go to local guides for detailed instructions
c.Hoan Kiem Lake – Turtle Tower
Hoan Kiem Lake is a relic that has seen many ups and downs in the history of Hanoi. As one
of the symbols of the capital, it is an unmissable destination for visitors to the capital.
Hoan Kiem Lake or Ho Guom Hanoi is a natural freshwater lake in the heart of
Hanoi. Previously, the lake was also known as Luc Thuy Lake (rough translation: Emerald
Lake) because of its year-round green water or Thuy Quan Lake (rough translation: Naval
Lake) because it was used in naval drills. Around the 15th century, it was renamed Hoan
Kiem Lake (Sword Lake) because it was associated with the legend of King Le Thai To
(1385 – 1433) returning the magical sword to the turtle deity.

This signature Hanoi lake is the intersection between many popular streets in the Old
Quarter such as: Hang Dao, Luong Van Can, Hang Ngang, etc. Thanks to its prime location,
this is a very convenient destination for tourists. You can walk around the lake, visit nearby
famous landmarks as well as learn about the typical culture of the surrounding Old Quarter.

Location
 Address: Hoan Kiem District, Hanoi
Hanoi Sword Lake is about 12 hectares wide, with a length of 700 meters, a width of 200
meters and an average depth of 1 - 1.4 meters.
There are many ways to get to Hoan Kiem Lake, including taxi, motorbike and public
transport. In Hanoi, there are many bus routes with stops near the lake, therefore this is
considered the most economical means for those who are far from the city center. You can
also rent a bike from your hotel or other rental businesses to go around by yourself. Note that
you should ask the price and check the vehicle carefully beforehand.

Hoan Kiem Lake - one of Hanoi's most beloved tourist attractions

In 1884, when the French colonialists invaded Vietnam, they rebuilt and
substantially changed the scenery around the lake, including the Old Quarter. Although the
war has ended, Vietnam still keeps the wonders of French architectural works. This place
represents a tragic and monumental historical period of the country.
Today, there is still one old turtle living in the lake. It is estimated to have lived for
several hundred years. Is this the Hoan Kiem Lake turtle in the legend or just a normal old
turtle? This question remains a mystery, and that is also why this lake has a certain attraction
to international tourists.
In particular, Hoan Kiem Lake is associated with the walking street of Hanoi. On
weekend nights, this area is like a giant fair with all kinds of commodities and activities. In
addition to shopping, you can dine at nearby restaurants. In a part of the street is a dedicated
area for folk games. Everyone plays together so you can join if you want. Along the street,
you can see buskers singing and playing music for free.

Hoan Kiem Lake's legend: The story of a magical sword

Legend has it that in the 15th century, Vietnam had to struggle under the
oppression and exploitation of the Northern invaders. Witnessing the predicament, the Sea
God lent a magical sword to King Le to fight the enemy and successfully chase away the
foreign invaders. After that, the country entered an era of peace.
One day when the King was boating on the lake, a turtle suddenly surfaced and
demanded that he return the sword that the Sea God lent him. The king returned the sword to
the turtle, and the turtle dived under and disappeared. Since then, Luc Thuy Lake has been
renamed Hoan Kiem Lake. This legend along with the turtle living in the lake is still an
unsolved mystery even to this day.
In Hanoi, Vietnam, there is a lake in the center of town that maintains special
significance to the Vietnamese people. In the middle of that lake is a tiny island that holds a
tower which commemorates the important victory achieved by a Vietnamese legend.

Turtle Tower, known to the Vietnamese people at Thap Rua, was built in 1886 on
the same site where a Ta Vong Temple had been built during the 17th or 18th century.
Somewhere between the Restored Le Dynasty and the Nguyen Dynasty that temple
disappeared. The tower that stands there now was erected on the same site to commemorate a
warrior and the impact he had on Vietnam.

According to legend, a warrior named Le Loi was born in 1384 to an aristocratic

family from Lam Son, Thanh Hoa province. When he became of age, Le Loi followed in his
father’s footsteps to become a landowner and administrator in the region where he was born.
As he grew up, Le Loi witnessed many atrocities against the Vietnamese people by
the Ming Chinese who occupied Vietnam. He became angry at the unjust hardships placed on
his people and in 1407 he witnessed the Ming Chinese destroy an entire Vietnamese village.
This was the final outrage. Le Loi vowed that one day lead his people to freedom from the
Chinese invaders.
While Le Loi’s desire to free his country was strong, it took time before he was
able to begin working towards that goal. It wasn’t until 1418 that Le Loi began his crusade to
rid Vietnam of the Chinese. The day after Tet, which is the Vietnamese New Year, Le Loi’s
family moved into the hills above where his family had lived for generations and began
recruiting people to their cause. From there he rallied his people and inspired them to fight
for their freedom. Starting out with 500 fighters, he organized them into groups to undermine
the morale of the Chinese in any way they could. Under his leadership and with his strong
determination to free his country, Le Loi led his people through a long and difficult struggle
for freedom.
The fighting lasted for many years and in 1425, almost all of Vietnam was
involved in the struggle to oust the Chinese. With their vast numbers, the Vietnamese people
had much success and were to a point where they had almost destroyed the occupying
Chinese forces. In an ill-advised move, the newly instated Ming Emperor followed the advice
of his advisers, against his own personal desires, and sent an additional 100,000 troops to
Vietnam in an effort to crush the rebellion once and for all. The advisers had miscalculated
the number of Vietnamese people willing to fight for their freedom and misunderstood the
strength of their resolve. There were 350,000 Vietnamese troops waiting for the Ming
Emperor’s battalion when it arrived. The Vietnamese also employed psychological warfare
against the Chinese in order to break their spirits before having to face them in battle.
In 1426, the battle to decide the outcome of the rebellion took place at Tot Dong.
The Vietnamese were successful in capturing and executing the Chinese General, Liu
Shan before luring the remaining Chinese forces into Hanoi where a trap had been placed for
them. The Chinese entered the village and the Vietnamese used their larger force to surround
and slaughter an estimated 70,000 soldiers from the Chinese army.
Paramount in this victory for the Vietnamese was Le Loi and the use of a mystical
sword he received from the Dragon King in his underwater palace. A fisherman caught the
blade of the sword in his net and Le Loi found the hilt for the sword in a banyan tree. Legend
says that the sword was inscribed with the words Thuan Thien, which means The Will of
Heaven. This sword was said to have endowed Le Loi with great power and strength as well
as increasing his physical stature when he used it. The strength and power Le Loi received
from the sword allowed him to rally his troops and secure the victory that freed Vietnam from
Chinese oppression.
Shortly after Le Loi’s victory comes the second half of the legend which gives the
lake its name. The lake is named Hoan Kiem Lake, Lake of the Returned Sword, because it is
that lake where the Dragon King reclaimed the sword he had given Le Loi to free the
Vietnamese people. Shortly after the Chinese recognized Vietnam as independent from them,
Le Loi took a boat ride out on Luc Thuy, Green Water Lake. While sitting in his boat with his
sword attached to his belt, a turtle came up out of the water and removed the sword from Le
Loi’s belt. Carrying the sword, which was now glowing, in his mouth, the turtle then swam
down into the lake, never to be seen again. Though he had many men search the lake, Le Loi
was unable to discover the whereabouts of either. He then determined that the Kim Quy
(Golden Turtle) had been an emissary from the Dragon King to retrieve his sword and
renamed the lake Hoan Kiem Lake: The Lake of the Returned Sword.
Years later, in 1886, while Vietnam was occupied by the French, a musician who was
secretly working for the French received permission from the government to build a tower in
the middle of Hoan Kiem Lake in memoriam of Le Loi and what he did for Vietnam. What
he didn’t tell the government was that he secretly planned to bury his father there. Residents
of the city soon discovered his designs, though, and removed the his father’s body from the
structure.

This tower, though not built in any type of Vietnamese style and built by someone later
discovered to be a traitor, still stands in honor of what Le Loi did for the nation and also for
the magical turtle that is standing guard over the sword Le Loi used to free his people. This
tower has stood for almost 150 years as a symbol of patriotic pride for the people of Hanoi.
Though the French placed their own ‘Statue of Liberty’ atop the tower for a time (it was later
removed in 1945 when the Tran Trong Kim government regained control of the city from the
French), the Vietnamese have always seen this tower as a symbol of the patriotism and unity
of the Vietnamese people. Many times during the French occupation, Vietnamese people
would hang the revolutionary flag of Vietnam from the top of the tower in defiance of French
rule and as a reminder of what the people could do.
Today, the tower has a much more peaceful life. It has been decades since there has been a
need to remind the Vietnamese people to rise up and fight against invaders. Rarely do people
go out to the little island anymore, giving the aquatic residents of that island peace and
freedom to roam around as they will. While people may not frequent the sacred spot as often
as they used to, this tower still hold special meaning to the people of Hanoi and the turtles
who live in the lake still bask in the sun and enjoy the solitude they now receive on the island
that houses their very own Turtle Tower.

6.Hanoi French Quarter

French Quarter
− In 1885, the French invaded Hanoi the second time. They started building and
expanding several construction work. In the next 60 years, they finished two French
areas, one in the West and one in the South.
− 3 types: office buildings, mansions, and living houses.
− A few famous buildings:
• Government Guesthouse:
➢ Built in 1918, was used as the head office by the French Union.
➢ When the Japanese got here, they turned it into a police station.
➢ In the August Revolution, many Viet Minh battles took place here. We can still see
the vestige of bullets on the gate.

a.Metropole Hotel:
➢ A 5-star luxurious hotel with the French colonial style, located at 15 Ngo Quyen
Street, Hanoi. It was opened in 1901 by two French investors. It was the first venue in
Indochina to show motion pictures.
➢ The hotel has a rich history. It has welcome numerous heads of state, diplomats,
ambassadors, writers and entertainers including Charlie Chaplin, Jane Fonda, George
H. W. Bush, etc.
➢ After Vietnam gained independence, the hotel was renamed "Thong Nhat"
(Reunification) by the Communist government in 1950s. In the 60s, a bomb shelter
was constructed inside the hotel to protect guests during American air raids.
➢ In 2008, the bomb shelter was discovered after decades of being forgotten. It took
half a year to clean the shelter so that guests can visit it.
b.Central Church (St. Joseph's Cathedral):

➢ A church on Nha Tho Street which serves as the cathedral of the Roman Catholic
Archdiocese of Hanoi to nearly 4 million Catholics in the country.
➢ Constructed on the site of Bao Thien Pagoda, a sacred Buddhist temple where
many Buddhist rituals took place. It was built in 1886 by the French missionary and
apostolic vicar of Tonkin Paul- François Puginier who obtained permission from the
then colonial French administration.
 ➢ The church's architecture is described as resembling Notre Dame de Paris. It was
one of the first structures built by the French colonial government in Indochina. It is
the oldest church in Hanoi.
➢ After the Geneva Accords in 1954, Viet Minh took control of North Vietnam. The
Catholic Church had to undergo decades of persecution. St. Joseph's Cathedral was
not an exception: it was closed down until Christmas Eve in 1990, when Mass was
allowed to be celebrated there again.
➢ The cathedral was built in a Gothic Revival style. It was built with stone slabs and
in brick with concrete facing. There are two square towers, each one fitted with five
bells. The exterior walls are made of granite stone slabs. The exterior has become
severely worn down because of heavy pollution.
➢ Inside the cathedral, windows have pointed arches with tall stained glass produced
in France. The ceiling is rib vaulted, the nave is weathered, and the sanctuary is made
of gilt trimmed wood. A statue of Virgin Mary is placed in palanquin.

c.Hanoi Opera House:

➢ An opera house in central Hanoi, situated on August Revolution Square. Itis 87
meters high and 30 meters wide.
➢ Built by the French colonial administration from 1901 to 1911 to meet its demand
for entertainment. It is modeled on the Palais Garnier, the older of Paris's two opera
houses but it's smaller and used materials suitable with the climate in Vietnam.
➢ In the colonial period, the opera depended on touring artists performing French and
Italian repertoire for a mainly French audience.
➢ After the French's departure, Vietnamese plays, musicals, orchestras were
performed in the opera.
➢ The main hall is used to welcome guests. The second floor is the mirror room used
to host important ceremonies, sign governmental documents and greet high status
figures.