In the 17th century, after the Ming officials in China failed to resist the Qing dynasty, some of them fled the country. Their fleets sailed southward, and a portion of these groups decided to settle on Phu Quy Island. Since then, the Chinese gradually integrated into the local community of Phu Quy, coming here to weave silk, trade, and make a living, leaving their cultural marks on the island. The presence of the cult of Master Sai Nai and the stories about him, a man of Chinese origin, partly attest to this influence.
Chinese Beliefs on Phu Quy
The Worship of Guan Sheng Di Jun (Lord Guan)
Guan Sheng Di Jun, whose given name was Guan Yun Chang (162–219 AD), was a real historical figure in late Han Dynasty China during the Three Kingdoms period. The Chinese revere Guan Gong because he symbolizes noble human virtues: benevolence, propriety, righteousness, wisdom, faith, and courage, embodying perfection. He is respectfully called Guan Sheng Di Jun. This folk belief in worshiping Guan Sheng Di Jun was brought by the Chinese migrants to Phu Quy.
It is said that during his years in hiding on Phu Quy, Nguyen Anh (later Emperor Gia Long) often visited the Guan Sheng temple to pray for divine support and clear-mindedness. After ascending the throne and adopting the era name Gia Long, the emperor decreed that the islanders should worship Guan Sheng. Since then, the temple has become a sacred spiritual center and an important part of the faith life of Phu Quy’s people. Currently, the temple does not preserve any imperial edict granted to Guan Sheng.
The Worship of Master Sai Nai
According to legends, Master Sai Nai was a Chinese merchant in the 16th century who frequently traveled by ship to many countries for trade. Besides being a trader, he was also a geographer and an excellent healer. On many voyages, he stopped by Phu Quy Island and recognized it as a land of spiritual significance.
When Master Sai Nai arrived, Princess Ban Tranh and her people had already settled on the island. He became sworn siblings with the princess and often stayed to treat the poor with medicine. Master Sai Nai wished for his ashes to be buried on Phu Quy, a land he believed had “dragon veins” (spiritual energy lines). When he passed away on the 4th day of the 4th lunar month, a northern fleet brought his ashes to Phu Quy at night, performed rituals, and buried him immediately before leaving. The next morning, islanders were surprised to find many offerings—incense, fruits, chickens, pigs, tea, and wine—at the site called Doi Thay in Dong Hai village, Long Hai commune (today).
News of this spread quickly, and many islanders came to see. Knowing the ashes belonged to Master Sai Nai, they built a cylindrical stone tomb, now called Master’s Tomb.
Locals have long believed that after death, Master Sai Nai manifested as a divine spirit. Three thunderclaps were heard, followed by a bright radiant light—his apparition. Since then, the islanders have trusted in his spiritual power. Many were saved by his intervention during dangerous sea voyages or times of war and unrest.
Did Chinese People Live on Phu Quy?
From the above, it is clear that the Chinese influence on Phu Quy’s beliefs mainly appears through the worship of Master Sai Nai and Guan Sheng Di Jun. The Chinese who came to Phu Quy may not have lived there for many generations but integrated into the local population. They mostly stopped by the island during trading voyages, primarily as merchants, exchanging goods for local agricultural products or supplying medicine to the islanders.
Historically, most Chinese migrants moving south were skillful traders who established prosperous commercial centers in places with favorable transportation and strategic locations. Examples include Duong Ngan Dich with My Tho Dai Pho (now My Tho City, Tien Giang Province), Tran Thuong Xuyen with Nong Nai Dai Pho (now Bien Hoa, Dong Nai Province), and Mac Cuu with the Ha Tien port (Kien Giang Province). Meanwhile, in the early 18th century, Phu Quy was still a remote island, little known and far out at sea.
However, some historical records indicate that by the mid-17th century, the Chinese community had discovered Binh Thuan as a fertile land with favorable weather to settle. They docked at Phu Hai port (now Phu Hai ward, Phan Thiet city, Binh Thuan Province). Alongside migration, establishing villages, markets, and economic development, the Chinese community also built temples, pagodas, communal houses, and folk cultural institutions to serve spiritual life. This is evidenced by the dates of some Chinese cultural sites: the Lady Thien Hau Pagoda (1725) in Phu Hai worshipping the sea goddess protecting sailors; the Guangdong Assembly Hall (1741) in Phan Ri Cua; the Lady Thien Hau Pagoda in Cho Lau (1756); and the Quan Cong Temple (1778) in Phan Thiet, dedicated to Guan Sheng Di Jun.
Currently, Binh Thuan Province has seven Chinese assembly halls, with five located in Phan Thiet city (Fujian, Guangdong, Hainan, and two Teochew halls) and two in Phan Ri Cua town (Guangdong and Teochew). These halls serve as worship places for ancestors, meeting venues, and cultural centers to strengthen community bonds, preserve cultural identity, and support mutual aid and business cooperation.
The Chinese are traditionally skilled in animal husbandry and trade, and they applied these strengths here. Many became prosperous, but perhaps the island was too small to fully realize their potential, so they gradually migrated to larger cities on the mainland. They arrived late and left early, like migratory birds blending into the vastness of land and sky. Nevertheless, the cultural imprint of the Chinese remains vivid in the memories of the island’s people.
