As a result of intensive historical investigation carried out in Hoi-an in 1960 with the collaboration of the Viện Kháo Cố（Historical Research Institute）of Saigon，I was able to collect a number of Chinese inscriptions，epitaphs，tombstone markings and other historical materials of great interest. Through these materials，the study centered around three issues：the historical setting and the opening of Hội an，its development in trade，Minh-Hu’o’ng-Xã，religious temples and assembly halls of Hội-an. Based on this study’s discussions，there are several conclusions to be made.

Hội-an became a port of foreign trade with emphsis on the Chinese and Japanese junk trade，shortly after the establishment of the Quòng-nam-ding by the Nyuyêns in 1602. The number of overseas Chinese traders residing in Hội-an was reported as 4000-5000 in 1642，about 6000 in 1744，and 10000 in 1750. Under the hard works of Chinese traders，the various renovations by the Lord Vó-Vùong，and the changes of oversea trade circumstances in Asia，Hội-an entered a golden age of commerce around 1750. But during the Tay Son revolt and the ensuing period of disruption，it was unable to escape from the devastation of interial wars. Until the re-unification by Emperor Gia-long in 1802，returned a considerable number of Chinese residents in Quòng-nam. Hội-an rejuvenated gradually for almost 100 years. However，as time goes on，the Faifo River becoming narrow and shallow，the trade of Hội-an could not escape from the destiny of decline and fall.

At the first years of the Chinese residents in Hội-an，they were almost traders and might be divided three categories. But after the fall of Ming Dynasty in 1644，numberous Chinese refugees and Ming officials rushed into this town. It is the most fundamental cause for the establishment of the Minh-Hu’o’ng-Xã. The Minh-Hu’o’ng-Xã of Hội-an was the first village of this sort ever established within the domain of the Nyuyên lords about 1653. The inhabitants of the Minh-Hu’o’ng-Xã in Hội-an have traditionally worshipped the people “Tiên Hiên”，which have been divided into four groups：Thap Láo，Lu Tińh，Tam Gia，and individuals.

The Chinese residents in Hội-an worshipped many divinities. Quan-Thánh（关帝）occopies the main altar of the Quan-Thánh temper. Immediately behind the temper，there is a Buddhist temple of Quan am（观音）. Bao Sinh Đai-dệ（保生大帝）has long been enshrined in the Cảm-hà temple（锦霞宫），while Thien-hau（天后）and other subsidiary deities have been worshipped mostly in the hai-binh temple（海平寺），Trung-hoa Hội-quan（中华会馆）and Phuc-Kien Hội-quan（福建会馆）. Quang-trieu Hội-qúan（泉州会馆）has been dedicated to the cult of Thien-hau and Quan-Thánh. Trieu-Chau Hội-qúan（潮州会馆）and Quynh-phú Hội-qúan（琼府会馆）are designed for the worship of local tutelary deities related to their home province，such as Ma Viện（马援）and 108 Hinanese merchants. Finally，The Lai-Vien-Kieu（来远桥，日本桥）was built by the Chinese rather the Japanese residents，although it’s figures and some animal figures commonly seen in the practice of popular religious beliefs in Japan，such as “Inari”（Fox）worship.