Tainan

Linfengying Station (林鳳營驛)

I was born an intolerant, at least, when it comes to lactose type things, and throughout my life, I’ve never really been able to enjoy anything made with dairy, without having to suffer the consequences. As I’ve grown up, it’s gotten much better, and my reactions to anything with dairy have become less serious, but you’re never going to see me with a glass of milk in my hand.

Despite my allergy, like most people in Taiwan, when I hear the words “Linfengying” (林鳳營), there’s pretty much only one thing that comes to mind, and that’s one of Taiwan’s most famous brands of milk.

I suppose you could say that the milk is so well-known that even a foreigner who is allergic to dairy knows about it and if you’ve been here long enough, its highly likely that you’ve seen their iconic commercials on the television, seen their advertisements on public transportation, or have seen a bunch of cartons being delivered to your favorite coffee shop.

Things haven’t been going so great for the brand in recent years, though.

In 2014, what has since become known as the ‘Gutter Oil Scandal’ (劣油事件) erupted around Taiwan, embroiling several of Taiwan’s largest food conglomerates, resulting in massive public anger, protests around the country, prison sentences, the recall of thousands of products, and the revelation that mass food adulteration by food conglomerates had been suppressed from the public for decades. The scandal, which involved 240 tons of ‘gutter oil’ affected a wide range of products on Taiwan’s shelves ranging from cooking oil, rice, milk and alcoholic beverages. It also affected thousands of restaurants around the country.

At the center of the scandal was Ting Hsin International (頂新集團), one of Taiwan’s largest food producers, with a long list of subsidiaries under its umbrella, including the famed Linfengying Milk (林鳳營牛奶).

Link: Food safety incidents in Taiwan (Wiki)

The scandal caused considerable damage to Taiwan’s international image, and products that were being exported to international markets were pulled. For their part, the people of Taiwan took to boycotts of products produced by the company, and in one particular case, known as “Operation Knockout” (滅頂行動), people went to Costco to purchase Lingfengying Milk, opened the package, and then returned it for a refund. Although it seems quite wasteful, the reason for this was because the licensing agreement Costco has with its suppliers dictates that the producer had to absorb the losses on returns, instead of Costco.

The boycott of Ting-Hsin products and the milk protest resulted in tremendous losses for the company, and its owners, who the public blamed for the food safety scandal. Eventually, the protests were deemed successful as considerable financial damage was done to the corporation and the family who ran it, with some of them having to serve prison sentences.

It’s been more than a decade since the scandal erupted, and while the public is still quite wary about what happened, the Wei Chuan Corporation (味全食品), which separated from Ting Hsin in the aftermath of the scandal, revived the Weichuan Dragons (味全龍) professional baseball team, appealing to the nation’s love of baseball, as an attempt to repair their public image.

Obviously, I’m not here today to dwell on corporate greed, and something that a lot of people don’t actually realize is that ‘Linfengying’ isn't just the name of a brand of milk, it’s also the name of a small village in southern Taiwan, whose residents, mostly hard working farmers, had little to do with the scandal that erupted across the country.

Located within Tainan City’s rural Liujia District (六甲區), Linfengying is a small village where you’re likely to find more cattle than humans, so its probably not of much interest to most tourists, but it’s also a historically significant farming settlement. Dating back to Taiwan’s Kingdom of Tungning (東寧王國) era. It also just so happens to be home to one of the nation’s few remaining Japanese-era wooden train stations, and that nearly century-old train station, which remains in operation today has become one of the village’s most famous attractions.

Today, I’ll be introducing this beautiful little station as part of my ongoing project covering historic Japanese-era stations across the country. However, even though its the kind of place that I’m personally quite interested in, unless you find yourself traveling between Chiayi and Tainan on the train, it’s probably not one of those destinations you’re going to want to go out of your way to visit. If you’re a fan of the railway or Taiwanese history, though, its probably well worth a quick stop during you travels.

Rinhoei Station (林鳳營驛 / りんほうえいえき)

In order to start detailing the history of the train station, I’m going to have to start by helping readers better understand the village where it’s located. Obviously, as mentioned earlier, for the vast majority of people in Taiwan, the name ‘Linfengying’ is automatically associated with one of the nation’s most well-known dairy producers. However, if you ask most people where Linfengying is located, it’s unlikely that many of them would be able to give you a proper answer. One could argue that Geography isn’t a subject that the Taiwanese education system puts much emphasis on, but in this case, you can’t really blame anyone for having no idea where it is.

Located within northern Tainan’s Liujia district (六甲區), the village is geographically closer to Chiayi City than it is Tainan, and the strange thing is that it’s currently just a place name rather than an actual town. According to the government, Linfengying doesn’t have an official designation as a ‘village' or a ‘neighborhood', so if you look at the address for the station listed below, it’s a little confusing.

The longer you live in Taiwan, the more you’ll discover this kind of loophole, when it comes to small communities like this one, is quite common, especially when you travel further south. If you’re a local, you’ll tell people you live in Linfengying, but if you’re the local mailman, you just have to remember who lives where in order to do your job. Interestingly, this was a theme that was explored in the famed ‘Cape No 7’ (海角7號) film directed by Wei Te-sheng (魏德聖). Nevertheless, in Linfengyin’s case, it probably isn’t very difficult for the mailman given that there are more cows living there than there are people.

The next thing we need to clear up with regard to this non-official-village is its name. If you’re familiar with Mandarin, you’re probably aware that the name ‘Linfengying’ (林鳳營) is an odd one when it comes to how places are named in Taiwan. In my article about Chiayi Train Station (嘉義車站), I mentioned how the name ‘Kagi’ was ‘bestowed’ upon the town by the Qing Emperor. Following a similar model, the name of this village originated during Taiwan’s Kingdom of Tungning Era (東寧王國) between 1661 and 1683 when Koxinga (鄭成功) and his army seized control of the island and expelled the Dutch. Upon their arrival, they were faced with an untamed land, and in order to keep their army well-fed, Koxinga spread his various battalions throughout Southern Taiwan, where they set up farming communities. Under instructions from one of the Kingdom’s most important civil administrators, Chen Yonghua (陳永華), new farming techniques were utilized for water-storage, and before long grain harvests became sustainable, allowing the short-lived kingdom to focus on cash crops to make the island economically self-sufficient.

Notably, most of these farming communities outside of the capital of Tainan were named, ‘Erjia’ (二甲), ‘Sanjia’ (三甲), ‘Sijia’ (四甲), ‘Wujia’ (五甲), ’Liujia' (六甲), and so on. If we keep in mind that the word ‘jia’ (甲) is an ancient way of referring to an army or soldiers, the towns were basically named, Second Army, Third Army, Fourth Army, etc.

However, one of the more northern of those farming communities was where General Lin Feng (林鳳), one of Koxinga’s most decorated warriors, garrisoned his troops. General Lin is known for a number of successful exploits, and he was noted not only for his bravery and his strength, but also his ability to prevail in battle when others were unable.

Unfortunately for General Lin, his luck would eventually run out when he was killed in action in 1662. In order to commemorate his service, the area where he set up his camp was officially named ‘Lîm-hōng-iâ’ with the word ‘’ or ‘ying’ (營), which translates as ‘camp' or ‘barracks’ completing tne name, which is literally ‘General Lin Feng’s Camp’ in English, and it has been known that way ever since.

When the Japanese arrived in Taiwan in 1895, the memory of Koxinga, who was mixed Chinese and Japanese was utilized for propaganda purposes, and thus many of the location names that dated back to the Kingdom of Tungning Era were left untouched. The only thing that changed was the pronunciation of the Hokkien name to the Japanese pronunciation, Rinhoei (りんほうえい).

Shortly after taking control of Taiwan, one of the main development objectives for the colonial government was the establishment of a railway that would encircle the island. Planning started shortly after the first Japanese boots stepped foot in Keelung in 1895. Led by a group of western-educated military engineers, who were initially tasked with getting the rudimentary Qing-era railway between Keelung and Taipei back up and running. As the military made its way south in its mission to take complete control of the island, the engineers followed close behind surveying the land for the future railway. By 1902, the team's proposal for the ‘Jukan Tetsudo Project’ (縱貫鐵道 / ゅうかんてつどう), otherwise known as the ‘Taiwan Trunk Railway Project,’ which would have the railroad pass through each of Taiwan’s established settlements, including Kirin (基隆), Taihoku (臺北), Shinchiku (新竹), Taichu (臺中), Tainan (臺南) and Takao (高雄) was finalized and approved by the colonial government.

Link: Taiwan Railway Museum (臺灣總督府鐵道部)

Construction on the railway was split up into three phases with teams of engineers spread out between the ‘northern’, ‘central’ and ‘southern' regions of the island. In just four short years the northern and southern portions of the railway were completed, but due to unforeseen complications, the central area met with delays and construction issues. Nevertheless, the more than four-hundred kilometer western railway was completed in 1908 (明治41), taking just under a decade to complete, a feat in its own right, given all of the obstacles that had to be overcome.

I’ve jumped around quite a bit in the railway construction timeline here, and I’m afraid I may end up confusing people, so I think it’s important to explain that the construction of the southern portion of the railway was completed quite early. In fact, while the government was still mulling over the proposals for the Taiwan Trunk Railway Project, construction on the railway in the south was already almost completed. The southern section, originally between Takao (Kaohsiung) and Tainan opened for service in 1900, and once that section was done, construction continued progressing north towards Kagi (Chiayi).

Interestingly, as construction on the railway progressed, in some cases, instead of constructing stations, the engineers built temporary platforms (臨時乘降場 / かりじょうこうじょう), which marked the space where a train station would eventually be constructed. The focus was to get things up and running before refining the system, which is one of the reasons why construction on the railway was able to be completed so quickly. The Rinhoei Temporary Platform (林鳳營乘降) opened for service in 1901 (明治34年), which would have been a pretty big thing for the village, despite its low population.

The temporary station, though, didn’t end up lasting very long as the First Generation Rinhoei Station (林鳳營停車場) officially opened just a year later in 1902 (明治35年). The small wooden station house that was constructed would remain in place for the next three decades prior to it being renovated and expanded in 1933 (昭和8年). Amazingly, given the number of devastating earthquakes in central Taiwan over the first few decades of the Japanese era, the First Generation station remained standing for four decades. That being said, the 1941 Chungpu Earthquake (中埔地震) ended up being the one that toppled the station, requiring the construction of an entirely new station.

Link: Taiwan’s Remaining Japanese-era Train Stations (台鐵現存日治時期車站)

The Second Generation Rinhoei Station (第二代林鳳營驛), the station we continue to enjoy today, opened for service on March 31st, 1943 (昭和45年). The design of the station was considered quite standard for its time, making use of an architectural design that became common in both Taiwan and Japan at the time. Most notably, the nearby Houbi Station (後壁車站), which also had to be reconstructed due to the earthquake, is almost exactly the same. However, it’s important to note that even though this style of architectural design, which I’ll explain in detail a little later, became the standard for smaller stations like this, when the building was constructed, funding was pretty tight, given that Japan went on an ill-fated militaristic adventure, which would ultimately end in massive defeat.

When the Japanese era came to an end and the Chinese Nationalists took control of Taiwan, the station was renamed ‘Linfungying Station’ (林鳳營車站), which as we should know by now was just the Mandarin pronunciation of the village. What’s important to note about the difference between the Japanese era and the current era is that train stations were originally designated using the Japanese word ‘eki’ (驛 / 駅 / えき) whereas they’re now referred to as ’chezhan’ (車站), which is a minor difference between the two languages.

Suffice to say, the next half century was pretty uneventful at the station, and nothing really changed until 2003, when a more than a decade-long political argument about the method of romanization used in Taiwan started. In 2002, the government adopted the ‘Tongyong Pinyin’ (通用拼音) system, which was considered an improvement on the ‘Hanyu Pinyin’ (漢語拼音) system used in China. The point was the adopt a uniform system of romanization that ended decades of variations of the Wade-Giles (威妥瑪拼音) system of romanization that made little to no sense.

From 2003 to 2009, the station’s signage was changed to ‘Linfongying’, but when the Chinese Nationalist Party won an election landslide in 2008, it was announced that Hanyu Pinyin would become the standard of romanization of Taiwan, and the signage at the station was changed again to ‘Linfengying,’ which makes more sense, at least to me.

What doesn’t make sense is that taxpayers dollars are constantly being wasted on all these romanization policy changes. You might think its not a big deal, but when you take into consideration all the signage between the Taiwan Railway, Taipei Metro, Taiwan High Speed Rail, Kaohsiung Metro, etc, there are close to five hundred public transit stations in Taiwan where money has to be spent to change these things.

Hopefully they’ll just stick with the current system.   

As the railway has continued to modernize over the decades, it’s actually quite amazing that this station hasn’t been phased out, but since the turn of the century, steps have been taken to reduce the amount of funding required to keep it operational. In 2000, the station was reclassified as a Simple Station (簡易站), which meant that it would only be serviced by local commuter trains (區間車), with the various types of express trains passing by. Management of the station was transferred to the staff at the nearby Longtian Station (隆田車站), and later, the station started using electronic card swiping, reducing the need for additional staff at the station.

Today, you’re likely only going to find one or two people working at the station, whose role it is to maintain safety, keep it clean, and ensure that everything runs smoothly.

Save for some chipping paint on the exterior of the building, the station today remains in relatively good shape. At some point, though, its going to have to receive some restoration work to ensure that it can remain in operation for years to come. Fortunately, it was officially recognized as a Protected Heritage Property (保護的歷史性建築) in 2005, which means that funding has to be made available for its eventual restoration. The current station recently celebrated its eightieth anniversary, which is quite a feat in Taiwan today, but its longevity is really thanks to the community that it services.

Before I move on to detailing the architectural design of the station, I’ve put together a condensed timeline of events in the dropdown box below with regard to the station’s history for anyone who is interested:

    • 1895 (明治28年) - The Japanese take control of Taiwan as per the terms of China’s surrender in the Sino-Japanese War.

    • 1896 (明治29年) - The Colonial Government puts a team of engineers in place to plan for a railway network on the newly acquired island.

    • 1900 (明治33年) - The first completed section of the Japanese-era railway opens for service in southern Taiwan between the port town of Kaohsiung and Tainan.

    • 1901 (明治34年) - The Rinhoei Platform (林鳳營乘降) opens for service. Constructed simply as a temporary platform (臨時乘降場 / かりじょうこうじょう) prior to the construction of the station.

    • 1902 (明治35年) - After years of planning and surveying, the government formally approves the Jukan Tetsudo Project (縱貫鐵道 / ゅうかんてつどう), a plan that will connect the western and eastern coasts of the island by rail.

    • 1902 (明治35年) - The First Generation Rinhoei Station (林鳳營停車場) opens for service.

    • 1933 (昭和8年) - The station undergoes a period of restoration and expansion.

    • 1941 (昭和43年) - On December 17th, a massive magnitude 7.1 earthquake (中埔地震) occurs in southern Kagi and among the casualties is the original Rinhoei Station.

    • 1943 (昭和45年) - The Second Generation Rinhoei Station opens for service, with its architectural design exactly the same as nearby Koheki Station (後壁車站).

    • 2000 (民國89年) - The station is downgraded from a third-class station (三等站) to a simple station (簡易站) with its management being taken care of by the staff at nearby Longtian Station (隆田車站). The downgrade in status means that the station is only serviced by local commuter trains (區間車).

    • 2003 (民國92年) - In accordance with the government’s romanization policy, the station’s name is changed from ‘Linfungying’ to ‘Linfongying’ (both of which aren’t standard pinyin).

    • 2005 (民國94年) - Linfengyin Station is recognized as a protected heritage property (保護的歷史性建築)

    • 2013 (民國102年) - The station is optimized to make use of card-swiping machines instead of requiring tickets, which reduces the need for staff at the station.

    • 2016 (民國105年) - The station-front of Linfengying Station receives a complete remodel with the road approaching the station improved, and the bus station that transports the station’s passengers elsewhere is given a complete remodel.

Architectural Design

Rinhoei Station, like quite a few other train stations around Taiwan, especially those in central and southern Taiwan, is what we refer to as a ‘Second Generation’ (第二代) station. As we learned above, the first version of the station lasted almost four decades, but it eventually succumbed to an earthquake in 1941, requiring a complete rebuild. The interesting thing about this is that the original station actually lasted a lot longer than some of its contemporaries, especially those in the region between between Taichung and Tainan, most of which were rebuilt in the 1920s and 1930s.

When those stations were rebuilt, in most cases they were done quite beautifully, and as was the case during the Showa era in Taiwan (1926-1945), most of them were constructed with reinforced concrete and made use of a fusion style of architectural design that combined traditional Japanese design with elements of western design. A pretty good example of this is the Second Generation Tai’an Railway Station (泰安舊車站) in Taichung, which was reconstructed in 1937.

There are a few reasons why I mention this: The first is because when the Japanese first arrived in Taiwan, resources were scarce, and when it came to construction projects, most of the materials had to be imported directly from Japan. Thanks to the rapid development of the island, however, those materials were eventually able to be made locally, which made construction projects progress considerably faster, and the cost was considerably less.

That being said, the rebuild of Rinhoei Station came at a time when the Japanese government was strapped for cash, and the funds that would typically reserved for a construction project like this just weren’t available due to the Japanese empire’s ill-advised military adventures.

Ultimately, this station just wasn’t busy enough to necessitate one of the more costly styles of building, like the one mentioned above, but as far as I’m concerned, that’s okay. I think a small wooden station in a quiet southern Taiwanese village gives off a much much hometown kind of vibe.

When it comes to these traditional wooden station houses, by the time this one was constructed, it’s safe to say that it probably didn't take much effort in the architectural-design process. The construction staff at the Railway Bureau were already quite proficient in building them, and stations constructed in this particular design had become quite common rural areas in both Japan and Taiwan.

As mentioned earlier, though, when both Rinhoei Station and neighboring Koheki Station (後壁驛), known today as ‘Houbi Station’ were constructed, funds were tight. With that in mind, the amount of extra care that was usually taken for these buildings wasn’t available. To make a comparison, if you take a look at the more more traditional Qidu Train Station (舊七堵車站) just outside of Keelung, you’re likely able to see a very obvious difference in the attention to detail that was taken with regard to the woodwork, the windows, the roof, and the pillars that surround the building allowing for the extension of a more traditional-style roof.

To describe the station’s architecture, let’s start with the basics: Rinhoei Station was designed using elements of Western Baroque (巴洛克建築) combined with traditional Japanese design. However, for cost-saving measures, the western elements were subdued, making the Japanese elements stand out more. The station was constructed using irimoya-zukuri (入母屋造 / いりもやづくり) style of design, most often referred to in English as the “East Asian hip-and-gable roof,” which is a translation that I have issues with.

What ‘irimoya’ actually means is that the building was constructed in a method that ensures that the building is structurally sound enough to be able to withstand the weight of a roof, which usually eclipses the size of the base. This style of design is set up to support a number of traditional Japanese-style roofs, some of which can be quite elaborate, while others, like this one are quite plain. In order to support the roof, which is usually covered with heavy tiles, the base is equipped with pillars on both the interior and exterior and are connected to a network of trusses, which allow the building to not only sustain the weight of the roof, but offer stabilization during earthquakes.

The roof was constructed using the four-sided ‘yosemune’ style (寄棟造 / よせむねづくり) of design, which is one of Japan’s more simplistic styles of architectural design, and somewhat comparable to the four-sided roofs we’re used to in western countries. With four sloping faces and two trapezoid-shaped ends. The tiles that cover the roof were replaced at some point, and although they’re still stone tiles, the original tile ends, known in Japanese as ‘onigawara’ (鬼瓦 / おにがわら) were replaced with tiles that have the words ‘fortune’ (福) on them. 

When you look at the roof of this building, you’ll probably notice a pretty big difference from the other Japanese-era buildings that remain around Taiwan, because it’s about as basic as you’ll get with the architectural design of that era. It’s not particularly that impressive, but its functional, which is the most important thing, right?

Despite the simplicity of the roof’s design, like every building constructed in the irimoya-style, it eclipses the base of the building, offering protection from the elements for anyone waiting outside the station for friends and family to arrive. To assist with the stabilization, there is a series of pillars outside of the passenger-side of the building that surround the station on three sides. In the past, passengers would have been able to exit the station without actually passing through the turnstiles, but since the introduction of the e-card swiping system, that has been changed.

What hasn’t changed, though, is the extension of the roof that covers the eastern-side of the building is quite large, with a side exit that provides access to the station’s waiting room.

Once again, to make a comparison, with regard to the cost-saving measures when it came to the construction of this building, if we take a look at Bao-an Station (保安車站), south of Tainan Station, you’ll discover that there is an absence of the traditionally designed roof-covered ‘kurumayose' (車寄/くるまよせ) porch that protrudes from the flat front of the building. There’s a porch here, but it’s about as basic as you’re going to get from Japanese-era architectural design, although when paired with the roof, one of those flashy porches probably wouldn’t really mix well anyway.

Moving onto the interior, the base of the building is essentially a rectangular-shaped structure that is split into two sections, with the larger eastern side reserved for passengers, and the smaller western side used by the staff working at the station. Obviously given that the station remains in operation, there’s not much I can say about the interior of the staff section of the station as its not accessible to the public. The eastern-side of the building that’s reserved for passengers, however, is interesting, as it’s cleverly split into two sections.

From the entrance, you’ll enter the main lobby of the building where the turnstiles to the platform are directly in front of you. The ticket window and the private section of the station is directly to your left while there’s waiting lobby to the right. The passenger side is considerably larger, and features beautiful wooden benches and features beautiful Japanese-style paneled sliding glass windows (日式橫拉窗) on all four sides, which assist in providing a considerable amount of Tainan’s natural light into the interior as well as a bit of breeze on hot days. There’s also an alternate exit within the waiting lobby that previously allowed people to exit through a different set of turnstiles, but currently offers faster access to a recently constructed detached public washroom space a short distance from the building.

Within the interior of the building, there’s not all that much that you need to pay attention to, but I’d like to point out three things that some people might not realize the significance of. The first is the small wooden gate located near the ticket booth. Gates like this were once very common in train stations during the Japanese-era as a means to help filter people in and out while waiting in line, but, sadly, very few of them remain these days. The gate was originally constructed to look like the Japanese word for ‘money’ (円), but was likely replaced at some point and looks a little different now.

The second thing you’ll want to take note of is probably a little more obvious, and already mentioned above, but it’s important to note that the long wooden benches in the waiting room are originals, and even though they’ve been poorly painted over a few times, they’re quite nice, and like the wooden gate, are part of a dying breed in Taiwan’s train stations.

Once you’ve passed through the turnstiles to the platform space, you can get a pretty good look at the rear of the station, especially the roof as you climb the stairs to the overpass that brings you to the railway platform. As the railway has widened and been electrified in the decades since the station was constructed, this entire area has transformed considerably. What hasn’t changed, though, is that while you’re waiting for your train to arrive and take you away, you get to enjoy one last look at this historic station.

Getting There

 

Address: Linfengying #16, Liujia District, Tainan (臺南市六甲區林鳳營16號)

GPS: 23.238889, 120.320556

Whenever I write about one of Taiwan’s historic train stations, obviously the best advice for getting there is to simply take the train, and in this case, I really don’t think there’s any better option. The thing about Linfengying is that it’s pretty much in the middle of nowhere, in an awkward position just south of Chiayi Station, and several stops north of Tainan Station.

If you have your own means of transportation, you can simply input the address listed above into your vehicle’s GPS, or on Google Maps to get to the station. There’s a parking lot to the left of the main entrance of the station, so you’ll be able to park your car or scooter for a short time to go check it out.

There’s also a Youbike Station at the station with about two dozen bikes available, so if you feel like exploring the area by bicycle, you can hop on a bike and go for a ride through the village, which is mostly just farmland.

Bus

Just outside of the station, there’s a bus station that is serviced by a number of bus routes. Most of the routes head in the direction of Xinying (新營), Liujia (六甲) or Madou (麻豆), and are set up more for the local citizens than they are for tourists, so I’m not sure how much help they’ll be for the average visitor.

Trust me, you’re much better off taking the train.

Whether you look at this station with a 120 year history, or as an eighty-year old building, it’s quite remarkable that it has been able to withstand the test of time, and the constant modernization efforts made by the Taiwan Railway.

There aren’t many stations like this remaining in operation today, so if you find yourself passing through the area, you might want to stop by and check it out. It’s a part of Taiwan’s living history, and even though it’s not a major tourist attraction, it does deserve a bit of appreciation and attention.

References

  1. Linfengying railway station | 林鳳營車站 中文 | 林鳳営駅 日文 (Wiki)

  2. 曾文郡 | 六甲庄 | 林鳳營

  3. Tainan Prefecture | 臺南州 中文台南州 日文 (Wiki)

  4. 林鳳營車站 (國家文化記憶庫)

  5. 林鳳營車站 (國家文化資產庫)

  6. 林鳳營車站 (臺灣驛站之旅)

  7. 台南林鳳營的春夏秋冬 探訪車站旁樹屋與莫內花園,等待落羽松秘境秋紅轉黃 (微笑台灣)

  8. 林鳳營車站‧用心生活品出的濃醇香 (旅行途中)


Bao'an Station (保安車站)

I’m a bit of a weirdo when it comes to organization, so when it comes to places that I want to visit, I have a map that I’m constantly updating, and, as I’ve mentioned on numerous occasions, the majority of spots that I have on my list are located somewhere in the south of Taiwan. Over the years, I’ve added so many places to visit on the map that I’d probably need months to visit all of them, but all that means is that whenever I do find the time to make my way down south, I always have a tight schedule of things to see and do with the little time that I have.

That being said, when I do find the time, my plans often end up being far too ambitious, and although I always try my best to get a lot of work done, something I’ve come to realize is that the pace of life down there is a lot more chill than it is up here in the north. Instead of running around trying to visit as many places as possible, a better idea might be to, instead, visit a few destinations while also remembering to spend time relaxing, enjoying the weather, eating great food, and enjoying some really cool coffee shops.

These decisions are, admittedly, made a lot easier when your trip is interrupted by a tropical storm that brings with it days of torrential rain. so, with few other options with such weather, a lot of the time during my most recent trip south was spent hanging out in some of the Tainan’s hip coffeeshops, where I enjoyed the tropical fruit-inspired coffee that the city has become known for. When the weather did clear up, I set off to check out some places on my list, but when the rain came back, I was off again in search of another seat at a coffee shop.

Even though I wasn’t as productive on this trip as I have been on others, I made the most of my time, despite the weather, and got to see a few places that I had on my list. Without a hint of irony, though, on the day that I was scheduled to head home, I woke up for breakfast, packed my bags, checked out of my hotel, and walked out into the kind of beautiful weather that Tainan is known for. With a few hours before my train was scheduled to depart, I decided to make the most of the little time I had and made my way to the historic Bao-An Station (保安車站), one of the locations that was pretty high up on my list.

If you’ve been following my blog for any period of time, you’re probably well-aware that one of my ongoing projects has been documenting Taiwan’s historic railway stations, especially those that date back to the Japanese-era, so this was one of the places on my list that I was really looking forward to visiting, and fortunately, I was able to check it out as it was on my way to the High Speed Rail Station that would eventually take me home.

View of the station from the train

Hopping on the train at Tainan Station and heading south on the commuter train, I couldn’t help but feel like I was back in Japan riding through the countryside. The scenery outside of the train, the bright natural light inside the carriage, and only the sound of the train seemed very Japan-like, but that’s probably because I’m more familiar with the trains up here in north where people are always chatting, playing on their phones and watching noisy videos. When the train stopped at Bao-an Station and I got off, that feeling of being in Japan became even stronger, because just across the platform was the small wooden station, which is architecturally identical to many of the older stations you’ll see in the countryside of Japan.

Amazingly, despite being one of the oldest of Taiwan’s remaining wooden train stations, and the amount of traffic that passes through on a daily basis, Bao-an Station remains in pretty good shape. Over the past century, a lot has changed in Taiwan, and the railway itself has been in a constant flux of modernization, but Bao-an Station has stayed the same, which I suppose you could say is credit to the architectural design that has allowed it to remain standing for so long. However, as an actively used heritage building, at some point it’s probably going to have to get a little love in the form of restoration in order to ensure that we’re able to enjoy it for many years to come.

As I usually do with these articles, I’ll start by introducing the history of the train station, its architectural design, and then give readers information about how to visit if they’re interested in checking out this little piece of Taiwanese history.   

Shiyaroken Station (車路墘驛 / しやろけんえき)

To start, I suppose I should talk about the name of the station, because, you might be a little confused with the discrepancy between with the title of the article and the name of the station provided above. Admittedly, this is something that I was quite confused about myself as well until I dug into my research process for this article.

Suffice to say, the name of the station was changed to ‘Bao-an’ (保安) in the 1960s, nearly two decades after the end of the Japanese-era. For the six decades prior, the station was named ‘Shiyaroken' Station in Japanese, which came from the Taiwanese word “Tshia-loo-kinn” (車路墘). The interesting thing about this specific name, and the reason why I was confused, is that there were several areas in Taiwan in the early years of the Japanese-era with this name, but the Chinese character ‘qian’ (墘) is an older word that is rarely used these days in Mandarin, and pretty much non-existent in Japanese.

In addition to Tainan, you could also find places named ‘Tshia-loo-kinn’ in both Taichung and Pingtung as well, and in each case, the names date back to the Qing Dynasty, and (although I haven’t found any credible source regarding the origin of the name) likely referred to ‘road-side stops’ that were once located along the safe trading routes of the time.

To better understand the name, I’ll break it down for you:

  1. 車 (Tshia) - vehicle; car;

  2. 路 (loo) - road; path;

  3. 墘 (kinn) - Taiwanese word for ‘beside’ (旁邊) or ‘nearby’ (附近)

Take from that what you will - The important thing is that after the arrival of the Japanese, the name stayed the same, but it was pronounced “Shiyaroken” (しやろけんえき / シヤロケンエキ) in Japanese, which is actually quite similar to the Taiwanese pronunciation.

Staying on the subject of the station’s name, when it was changed from ‘Shiyaroken’ (or Tshia-loo-kinn) to ‘Bao’an’ in the 1960s, the reason for doing so, if you’re asking me, was a little strange. The official reason for the name change isn’t well-documented, but they changed it to ‘Bao’an’ in honor of the local Bao’an Temple (車路墘保安宮). The reason why I’d argue that this was a bit odd was because the temple wasn't actually all that close to the station, and was in fact much closer to Rende Station (仁德車站), the next stop south. It’s possible that they just changed the name to something that was easier for the ‘newer’ residents of Taiwan, who had trouble speaking Taiwanese, or possibly because the ticket-making system that was used at the time wasn’t actually compatible with the characters.

If you read my article about Taichung’s Zhuifen Train Station (追分車站), the original name of the station in Japanese was ‘Oiwake Railway Station’ (追分驛 / おいわけえき), but given that the Chinese characters for “Oiwake” (追分) are an abbreviation for a much more auspicious meaning in Mandarin, which translates as “chasing your dreams” or “pursuing your destiny” (追到緣分), they made a similar name change to another station nearby. In that case, the next station over, originally named ‘Oda Station’ (王田驛) was officially renamed ‘Chenggong Station’ (成功車站) in the 1960s. This became a hit with the locals, who collected tickets with the stations ‘Zhuifen - Chenggong’ (追分 - 成功) as together the stations translate almost literally as “make your dreams come true” (zhui fen cheng gong / 追分成功).

Given the time frame of that particular name change, I figured the distance from the temple ultimately didn’t really make much of a difference to the Taiwan Rail Corporation at the time because a ticket from the newly re-named ‘Bao’an Station’ (保安車站) to the nearby ‘Yongkang Station’ (永康車站) became an instant hit with locals. The reason for this was similar to the situation above as the tickets employed a homophonic pun in Mandarin that read in a clockwise manner became ‘Yongbao Ankang’ (永保安康), or literally, ‘Peace and health forever!’

Even though my article about Zhuifen Station predates this one, it was only until I started my research for my article did I realize that the ‘auspicious ticket’ thing was initiated at Bao’an Station. I had always assumed it was a result of the name change between Zhuifen and Chenggong.

This is why I enjoy doing all this research for these articles. I learn a lot in the process!

Link: Auspicious train ticket | 吉祥語車票 (Wiki)

With regard to the history of this station, it actually got its start quite early. As I mentioned before in my article about Taiwan’s Remaining Japanese-era Train Stations (台鐵現存日治時期車站), the Jukan Tetsudo Project (ゅうかんてつどう / 縱貫鐵道), known in English as the ‘Taiwan Trunk Railway Project,’ quickly got underway shortly after the Japanese took control of Taiwan. The project, which sought to have a railway constructed from Keelung in the north and Kaohsiung in the south (and beyond), was constructed in different phases, and the southern phase that connected Tainan to Takao (Kaohsiung) was completed quite early.

Amazingly, it would take just over a decade to have the entire west coast railway completed, but by the time the entire system was connected, Shiyaroken Station had already been in operation for about eight years on the southern stretch of the railway between Tainan and the port station in Kaohsiung.

When most people introduce the history of the station, resources will point to a specific date to when it was established, but I have to note that there is a bit of a caveat to those claims - Originally opening for service on November 29th, 1900 (明治33年) as ‘Shiyaroken Parking Lot’ (車路墘停車場), it would only be upgraded into a ‘station’ (驛) a few years later after the opening of the Shiyaroken Sugar Factory (車路墘製糖所), which was located a short distance away from the station. That being said, when the Sugar Factory opened, the station was moved about 1.5 kilometers north of its original location for the benefit of the staff at the factory, officially opening on November 10th, 1909 (明治42年).

Oh, and remember when I mentioned above that the local Bao’an Temple was much closer to Rende Station? Well, that station, which opened in 2014, sits on the same location as the original Shiyaroken Station.

Note: That ‘Parking Lot’ reference above was a very literal translation - Today, the word most commonly used in Mandarin for ‘parking lot’ is ‘停車場’, which is literally: ’Stop Car Space’, but a long time ago in Japanese, the same characters were used to identify a minor train station. The term, ‘Teishajo’ (停車場 / ていしゃじょう) was a designation that was mostly used for smaller train stations, as opposed to the larger stations, known in Japanese as ‘eki’ ( / えき), which is another word that isn’t used in Mandarin.

Although Bao-an Station opened in its current location in 1909, another aspect of the station’s history that isn’t so well-advertised is that it likely wasn’t upgraded into an ‘eki’ (驛 / えき) type of station until 1928 (昭和3年), when the currently used station house was constructed. So, if we’re being strict with these things, the station might have been established well-over a century ago, but the building that we can pass through today is just a few years short of a century old.

Interestingly, though, the history of this station is one that goes in spurts where there’s a flurry of activity, and then some downtime when not much happens for a few years, which then repeats itself. The little station has pretty much remained the same for over a century, but the world around it has changed considerably, and the number of people passing through its turnstiles have been reflected by these changes. Obviously, the number of people passing though the station was consistent while the nearby Sugar Factory was in operation between 1909 (明治42年) and 2003 (民國92年) as the station was only a stop away from the downtown core of Tainan.

Link: Ten Drum Rende Creative Park (Wiki) | Ten Drum Tainan (Taiwan Everything)

In 2001, though, daily traffic at the station increased by about 500% due to the popularity of the 'Yongkang - Bao-an’ auspicious ticket. By the time that craze settled down, though, the number of passengers started to decrease due to fewer trains stopping at the station. Most recently, thanks to the construction of the High Speed Rail Station and the new Shalun Branch Line (沙崙線), the number of arrivals at the station has once again started to increase, and this was helped out even more by the opening of the beautiful Chimei Museum, which is within walking distance of the station.

During my visit to the station, on a beautiful sunny Monday morning, it was quite busy with a number of passengers coming and going as well as a number of tourists who had come to check out the station prior to walking over to the Chimei Museum (奇美博物館).

Roof damage on the lower right side.

With all of the tourist traffic passing through the station, it remains relatively attractive, and nostalgic for a lot of people, but looking at it through my telephoto lens, its obvious that it is in need of some urgent reparations and restoration. Sections of the roof have begun to sink in, and the city government has cited termite damage on the wooden exterior.

As a Protected Heritage Property, eventually they’ll have to restore the building, but unlike many of Taiwan’s other older railway stations, its highly unlikely that it's in any danger of being torn down or replaced any time soon.

In the drop-down box below, I’ll offer a concise timeline of the stations history and then I’ll introduce its architectural design:

    • 1896 (明治29年) - The Colonial Government puts a team of engineers in place to plan for a railway network on the newly acquired island.

    • 1900 (明治33年) - Shiyaroken Station (車路墘停車場) opens for service on a limited track running between Tainan Station (臺南停車場) and Takao Port Station (打狗停車場).

    • 1902 (明治35年) - After years of planning and surveying, the government formally approves the Jukan Tetsudo Project (縱貫鐵道 / ゅうかんてつどう), a railway plan to be constructed along the western and eastern coasts of the island.

    • 1908 (明治41年) - The 400 kilometer Taiwan Western Line (西部幹線) is completed with a ceremony held within Taichung Park (台中公園) on October 24th. For the first time, the major settlements along the western coast of the island are connected by rail from Kirin (Keelung 基隆) to Takao (Kaohsiung 高雄).

    • 1909 (明治42年) - Shiyaroken Station is relocated 1.5 kilometers north of its original location for the benefit of staff of the newly established Shiyaroken Sugar Factory (車路墘製糖所).

    • 1920 (大正9年) - In a major administrative restructuring policy, Tainan Prefecture (臺南州) is officially established, stretching from Chiayi to just south of Bao-an Station.

    • 1928 (昭和3年) - The current station house, constructed entirely of cypress from Alishan (阿里山) is completed and opens for service.

    • 1945 (昭和20年) - The Second World War comes to an end and the Japanese surrender control of Taiwan to the Chinese Nationalists.

    • 1962 (民國51年) - Shiyaroken Station is officially renamed ‘Bao’an Station’ (保安車站).

    • 2001 (民國90年) - Bao’an Station is recognized as a Tainan City Heritage Building (臺南市市定古蹟)

    • 2001 (民國90年) - Bao’an Station experiences a massive surge in traffic due to the popularity of the Yongkang - Bao’an tickets. Daily ridership increases by at least 500% for the year.

    • 2008 (民國97年) - A second platform is constructed at Bao’an Station, creating the first expansion.

    • 2011 (民國100年) - The Shalun Branch Line (沙崙線) running from Tainan Station to Shalun Station, next to the Tainan High Speed Rail Station opens for service. The number of commuter trains departing Tainan Station is increased, which means that the number of daily departures and arrivals at Bao’an Station increases.

    • 2014 (民國103年) - In order to prepare for the construction of the future Tainan City subway system, the Taiwan Railway Corporation established Rende Station (仁德車站), about 1.5 kilometers south of Bao’an Station on the site of the Shiyaroken Station that was established in 1900.

    • 2015 (民國104年) - The Chimei Museum (奇美博物館) opens in new location within walking distance of the station, which creates an increased amount of daily traffic.

Architectural Design

Whenever it’s time to start detailing the architectural design specifics of the historic Japanese-era buildings that I write about, it’s often where I end up spending the majority of my time researching and writing, but, fortunately, in this case, I won’t need that much time. I’ve already written a number of articles about Taiwan’s historic train stations, each of which was constructed in an almost identical architectural design. If you’ve read any of my articles about the Coastal Five Treasures (海線五寶), Xiangshan Station (香山車站) or  Qidu Station (七堵車站), you’re likely to notice that most of these stations all appear relatively similar,, save for some minor differences.

The reason for this uniform style of design is because during the late Taisho (大正) and early Showa (昭和) eras, prior to the Second World War, many of the (smaller) train stations constructed in not only Taiwan, but Japan as well, were built in what would become a generic style of station design that offered all the functionality that a train station of the era required, were earthquake proofed in design, and most importantly were cost-effective.

Even though the number of stations constructed in this design have deceased in the post-war era, its rarely ever due to the quality of their design, but the changing demographics of the community that they serve. So, even though you can still find quite a few of these stations around Taiwan and Japan, it’s mostly because they have been constructed in areas where the population hasn’t changed much, and a larger station has yet to become necessary.

Considered to be an architectural fusion of a traditional Japanese-style building with western elements, what I personally find surprising about the design of these stations is that there doesn’t seem to be a specific term in the Japanese language used to describe it. Something I’ve had to learn the hard way during my time researching these things, though, is that it is often difficult to come across these specifics from Japanese sources. In the Chinese language, however, the design of these stations is referred to literally as a ‘Hiraya Kirizuma Western Style Wooden Station House” (木造平家切妻洋小屋), which probably doesn’t tell you much, but does offer a pretty good idea of what to expect from the design of the station if you’re familiar with the terms.

To help you better understand, what it basically means is that these buildings are a ‘single-story’ (平家) station ‘constructed of wood’ (木造), which makes use of the traditional Japanese ‘kirizuma’ style (切妻) of architectural design with 'western fusion elements’ (洋小屋) mixed in. That being said, the ‘western’ aspects of the architectural design were, for the most part, inspired by the architectural design of Western Baroque (巴洛克建築), which was quite popular with the Japanese architects of the day. However, for cost-saving measures, the western elements of design were minimal, and Bao’an Station in particular featured far fewer of these western-inspired elements than its contemporaries.

Like the other stations mentioned earlier, Bao’an Station was constructed using the traditional irimoya-zukuri (入母屋造 / いりもやづくり) style, an ubiquitous style of Japanese design that is most often referred to in English as the “East Asian hip-and-gable roof,” which is a term that I don’t really think gives people a good indication about what’s actually going on with this style of design. The key thing to keep in mind about the ‘irimoya’ style is that despite the English translation, it doesn’t necessarily tell you what ‘variation’ of roof is constructed on any given building, but it does indicate that buildings constructed in this style will feature one of traditional Japanese architecture’s various styles of intricate roof design.

I probably couldn’t come up with a more appropriate English term for describe these buildings, but, for me, a name that focuses more on the ‘moya’ (母屋 / もや) aspect of “irimoya”, might offer people a better idea of what’s going on. In layman’s terms, the ‘moya’ is essentially the core, or the ‘base' of the building, and when the irimoya-style is used, the ‘moya’, (literally the “mother-house”) is usually considerably smaller than the roof, which extends well-beyond the base.

This is a style of design that is also used in much more decorative buildings, such as Shinto Shrines, Buddhist Temples, and Martial Arts Halls, but is also commonly used for anything from houses to train stations like this one. The purpose of the building, and the amount of decorative elements aren’t really all that important, what always remains the same is that as the roof eclipses the size of the base and that the building features a genius network of roof trusses and pillars both within the interior and on the exterior of the building that allow the roof to become the defining aspect of the building, as well as ensuring that its weight is evenly distributed to ensure that the whole thing doesn’t collapse.

In this case, the roof of the station was designed using the kirizuma-zukuri (妻造的樣式) style, which is one of the oldest and most commonly used roof designs in Japan. Translated simply as a “cut-out gable” roof, the kirizuma-style is regarded as one of the more ‘basic’ styles of Japan’s ‘hip-and-gable’ roof designs. To explain as briefly as I can, it is a two-sided roof that can appear simple in design from the front of the building, but as you walk around the perimeter, you’ll notice that it becomes much more complex. The roof is layered with the eaves on the lowest layer extending well beyond the base, supported by a network of pillars that surround it on three sides. The top layer is where you’ll find the ”cut-out gable” with the gable-section of the roof covering the eastern side of the building, while the longer ‘hipped' side ‘cuts’ through it. Both of the ends of the ‘hip’ section feature triangular-shaped “tsuma” (妻 / つま) or gable-ends, with rectangular windows placed in the middle that allow natural light into the interior of the building. 

The upper part of the roof is covered with Japanese-style black tiles (日式黑瓦) while the lower eaves are covered with rain-boards (雨淋板) that help to direct the flow of rain water on rainy days. The black tiles that cover the roof appear to be quite old, and some of them are in pretty bad shape.

I haven’t been able to find any information regarding their age, but its possible that they could be the original tiles from the Japanese-era given that they tend to have a pretty long shelf life. They’re likely going to have to be replaced at some point in the near future, though. The original rain-boards, though, have already been replaced, and if their replacements are any indication, it might be better if those black tiles can last a little longer.

Even though the roof is somewhat basic in terms of its decorative elements, especially when compared to the hip-and-gable style roofs you’ll find on other Japanese-era buildings, there are still a number of elements to take note of, I’ll list each of those specific elements below with a diagram that should help you better understand what’s going on.

  1. Hiragawara (平瓦 /ひらがわら) - A type of arc-shaped clay roofing tile.

  2. Munagawara (棟瓦 /むねがわら) - Ridge tiles used to cover the apex of the roof.

  3. Onigawara (鬼瓦/おにがわら) - Decorative roof tiles found at the ends of a main ridge.

  4. Nokigawara (軒瓦/のきがわら) - The roof tiles placed along the eaves lines.

  5. Noshigawara (熨斗瓦/のしがわら) - Thick rectangular tiles located under ridge tiles.

  6. Sodegawara (袖瓦/そでがわら) - Cylindrical sleeve tiles.

  7. Tsuma (妻/つま) - The triangular shaped parts of the gable on the roof under the ridge.

  8. Hafu (破風板/ はふいた) - Bargeboards that lay flat against the ridge ends to finish the gable.

Moving on from the roof, starting from the main entrance to the station, you’ll find a roof-covered ‘kurumayose' (車寄/くるまよせ) porch that protrudes from the flat front of the building with a pair of pillars holding it up. The roof of the porch features a similarly designed kirizuma-style roof facing in the opposite direction of the roof above, adding to the three dimensional design of the building.

The ‘moya’ base of the building is a cube-like structure that is split into two sections, with one side reserved for passengers, and the other for the staff working at the station. One of the major differences between this station and some of the others mentioned earlier is that the passenger side is considerably larger, and features beautiful wooden benches. When you walk into the building from the front entrance, you are met with the ticket booth on the left while the right-hand side is covered on all three sides with beautiful Japanese-style paneled sliding glass windows (日式橫拉窗), which assist in providing a considerable amount of Tainan’s natural light into the interior as well as a bit of breeze on hot days.

One of the most notable aspects of the interior is the wooden gate located near the ticket booth. Gates like this were once very common in train stations during the Japanese-era as a means to help filter people in and out while waiting in line, but few of them remain these days. The gate was originally constructed to look like the Japanese word for ‘money’ (円), but was likely replaced at some point and looks a little different now.

Similarly, the entrance to the train platform features two wooden partitions that connect to a fence at the rear of the station, which date back to the Japanese-era. Now that the station has transitioned to electronic card swiping, the original turnstiles have been removed, so you can simply just walk through to get to your train.

This is the part of the station’s architectural design that I appreciate the most as the open gates transition into a fence-like structure that includes a roof-covered portico that surrounds the building on three sides. Part of an intricate network of carpentry genius, the pillars that connect to the fence assist in distributing the weight of the roof, but they also prevent people from jumping over the fence to take a free train ride. The fence, pillars, and gates combine to make an almost three-dimensional design and add complex geometric shapes to the design of the building, and are part of the western-inspired elements mentioned above.

In the past, in order to get to the train platform, you literally had to cross the train tracks and walk up a set of stairs that brought you to the island platform. Given how dangerous this is, especially since the introduction of Taiwan’s express trains that speed through without stopping at the station, an overpass has been constructed that allows passengers to safely make their way to the platform area. As I mentioned earlier, the platform area is one of the areas that has been expanded several times since the Japanese-era, which has allowed the station to keep up with the modern changes to the railway, while maintaining the same historic station house. When passengers are waiting for the train on the platform, you can enjoy a pretty good view of the rear of the station, the roof of the building, and the trees that were planted next to the building when it was originally constructed.

Finally, while not exactly part of the architectural design, I’ll conclude by mentioning the trees. One of the things that I’ve really started to appreciate about Japanese architecture, especially when it comes to the construction of buildings, is that they always plant trees next to the building as a time capsule of sorts that helps to show how old the building is. In this case, we have what has become known as the ‘Bao’an Three Treasures’ (保安三寶), which are likened to 'The Three Star’ deities (三星 / 福祿壽), Fu (福), Lu (祿), and Shou (壽), who are often found adorning the top of Taiwan’s temples. To the right of the main entrance, you’ll find an Orange Jasmine (七里香) while the much taller Palm tree (棕櫚樹) and Coastal she-oak (木麻黃) are to the left. If the memorial plaque next to trees is any indication, they date back to 1909 (明治42年) and predate the current station house, which is pretty cool.

Getting There

 

Address: #10, Alley 529, Wenxian Road, Rende District, Tainan City

(臺南市仁德區保安里文賢路一段529巷10號)

GPS: 22.932940, 120.231660

How is one to get to Bao’an Train Station?

You take the train, of course.

Given all the modernization that has taken place on Taiwan’s railway, the fact that you can still take a train to one of the nation’s oldest stations is pretty cool.

So you should definitely take the train. You do however have other options for getting there. 

The station is located only one stop south of Tainan Train Station, and the ride take only about seven minutes to get there. So, if you find yourself the proximity of the downtown core of Tainan, you shouldn’t have much of a problem hopping on a train. Likewise, if you’ve travelled into the city by High Speed Rail, you can transfer to a commuter train from the Shalun Train Station (沙崙車站) and take the train to Bao’an Station, which is a seventeen minute ride.

As a smaller station though, Bao’an Station isn’t serviced by every train headed south rom Tainan, so if you want to visit, you’ll need to make sure that you get on one of the silver Local Commuter Trains (區間車). 

Bus

In terms of buses, there are a few options that’ll help you get to the station, or the Chimei Museum (奇美博物館), which is within walking distance of the station. Located a short distance from the main entrance of the station, you’ll find a roof-covered pavilion set up where buses will come in off the main road and pick people up and drop them off. There are options that will take you to downtown Tainan, as well as others that will take you to the High Speed Rail Station, and beyond.

The following bus routes are available at the Bao’an Station stop:

Tainan City Bus (幹支線公車): Red Line #3, Red Line #4

High Speed Rail Shuttle Bus (高鐵快捷公車): #H31

Kaohsiung Bus (高雄客運): #239, #8042, #8046

I’ve linked to each of the bus routes above, but Taiwanese websites like this are notoriously unreliable, so if you click on any of the links and they don’t work, you should be able to just search the bus route on your own, and you’ll be able to find the link that they’re currently using.

Youbike

The bus stop is also home to a large Youbike Station where you can swipe your EasyCard and hop on one of the shared bicycles. If you’ve taken a Youbike on the ride from Tainan, you can easily dock the bicycle at the docking station in front of the train station and check out the train station, or take the train back to the city.

If you haven’t already, I highly recommend downloading the Youbike App to your phone so that you’ll have a better idea of the location where you’ll be able to find the closest docking station.

Link: Youbike - Apple / Android

Whether you’re simply on your way to the much larger, and (probably) much more interesting Chimei Museum nearby, a stop by this historic train station is an added bonus to your excursion out of Tainan. There aren’t too many stations like this left in Taiwan, and the fact that it still looks so great after nearly one hundred years is a testament to the skills of the carpenters and architects of the era. If you're just getting off the train to before heading else, make sure to take a few minutes to enjoy the historic station, and don’t forget to take a few photos at the same time.

References

  1. Bao'an Railway Station | 保安車站 中文 | 保安駅 日文 (Wiki)

  2. 保安車站 (國家文化資產網)

  3. 保安車站 (國家文化記憶庫)

  4. 保安車站 (鐵貓)

  5. 保安車站 (臺灣驛站之旅)

  6. 保安車站 (Blair and Kate's 旅遊與美食)

  7. 臺南市文化資產 (Wiki)

  8. 112 年度臺南市文資防護專業服務中心成果報告書 (臺南市文化資產管理處)

  9. 臺灣鐵道旅行案內 (臺灣總督府交通局鐵道部)

  10. 台南縱貫線木造車站巡禮 - 保安車站、林鳳營車站、後壁車站 (LINE Today)

  11. 仁德糖廠 (Wiki)

  12. 木造車站-海線五寶 (張誌恩 / 許正諱)


Gallery / Flickr (High Res Photos)

Grand Mazu Temple (臺南大天后宮)

This article has been a long time coming.

I’ve written extensively about Taiwan’s most important and architecturally distinct places of worship over the years that I’ve become a lot more selective when it comes to where I devote my time.

This is especially true considering that whenever I write one of these articles, I’ve discovered that it takes an incredible amount of time to complete one, and this one certainly wasn’t an exception to that rule.

I’ve written articles about some of Taiwan’s other significant Mazu temples in the past, but of the more than four to five hundred places of worship in Taiwan dedicated to the goddess, this one stands apart. With a history dating back more than three-and-a-half centuries, Tainan’s Grand Mazu temple is one of the nation’s most important places of worship, and one where you can list any number of superlatives to describe how significant it is with regard to Taiwanese history.

Originally the mansion of a ‘royal refugee’, the temple holds incredible religious significance as well as historic and political significance in addition to offering visitors a treasure trove of stone carvings, wood carvings, paintings, and historic relics. Thus, writing an informed guide about it certainly isn’t something that I could take lightly or finish quickly, so I hope for those of you reading this that you’ll be able to learn something that you might not have found elsewhere, while also enjoying the photos.

Tainan’s Grand Mazu Temple (臺南祀典大天后宮)

When discussing the history of Tainan’s Grand Mazu temple, you’ll often find articles and travel guides stating that the temple dates back to 1664, however, this is a claim that should be analyzed a bit more closely to better understand the temple’s history. While it is true that the building itself is that old, it wasn’t originally constructed to be a place of worship.

Constructed in 1664 (康熙3年), the building was originally a mansion provided for one of the seventeen remaining princes from the Ming Dynasty (明朝), who escaped to Taiwan when the Manchurian’s seized control of China and started the Qing Dynasty (清朝). Taiwan (or at least the greater Tainan area) at that time was controlled by a group of Ming-loyalists who had set up a military government known as the Kingdom of Tungning (東寧王國), under the leadership of Zheng Cheng Gong (鄭成功), who is better known as Koxinga.

The princes, who are often referred to by historians as ‘pretenders’ were a group of distant relatives of the Ming royal family who figured they had a claim to the throne if the Ming Dynasty (明朝) were ever to be successfully restored. However, that was rather unlikely given that the best the Zheng family could do was periodically attack coastal communities in Southern China from their bases in Taiwan and Peng Hu (澎湖).

One of the most important of the seventeen princes who fled to Taiwan, Zhu Shugui (朱術桂), who was given the formal title ‘Prince of Ningjing’ (寧靖王) resided in the mansion from 1664 until his death in 1683.

Constructed next door to a mansion for the Prince of Yanping (南明延平王), the son of Koxinga, who from 1662 was the ruler of the Kingdom of Tungning, it was important for the legitimacy of the Zheng’s to maintain the struggle to ‘restore the Ming’ for propaganda purposes, but they weren’t interested in sharing political power with the ‘pretender princes’. So even though they may have been afforded mansions like this one during their years in Taiwan, they were essentially just puppets for the pirate-kings.

1. The Prince of Ningjing (明寧靖王) was a prince with royal connections to the Southern Ming Dynasty (南明) in China while the Prince of Yanping (南明延平王) was simply a Prince of the short-lived ‘Kingdom of Tungning’ here in Taiwan, with no official connections to royalty back in China.

2. Similar to the Grand Mazu Temple, the mansion that was once home to the Prince of Yanping, the son of Koxinga is now occupied by Tainan’s God Of War Temple (臺灣祀典武廟) and a visit to one of these should temples should also include the other.

When Manchurian-led Qing authorities had finally had enough of the pirate raids and attempts to restore the Ming, Admiral Shi Lang (施琅) was given a mission to set sail for Taiwan and put an end to the Zheng family and their headache inducing attempts to cause problems for the newly established dynasty.

In the summer of 1683, Qing forces sailed to Peng Hu (澎湖) and defeated the Zheng family’s largest army. With the vast majority of their military power decimated, the leadership of the Kingdom of Tungning was left in disarray and the Zheng’s quickly surrendered bringing the Tungning-era to an end.

Seeing the writing on the wall, the Prince of Ningjing came to the conclusion that it would be best to end his life prior to the arrival of the Qing forces in Taiwan to save himself from whatever they had in store for him. Prior to his death, the prince’s five loyal concubines came to the decision that if their ‘prince’ was going to die, then so were they, so they hung themselves within the mansion. The next day the prince followed suit and ended his life in the same way.

Initially, I thought it was odd that the women killed themselves first, but later found it interesting to note that the prince made sure that they were properly buried in a tomb nearby (the site of the current Temple of the Five Concubines 五妃廟), and once that was done he took his own life.

One of the stipulations in the official suicide note (and/or last will and testament) left by the prince was that his mansion be converted into a temple dedicated to the worship of Guanyin (觀音), the Buddha of Compassion, and for a short time that was the case. Within a year of Admiral Shi Lang’s arrival in Taiwan however, the mansion was converted into a place of worship dedicated to the Hokkien Goddess of the Sea, Mazu (馬祖), transforming it into the first (officially sponsored) temple dedicated to her worship in Taiwan.

In 1684, the Taiwan Fu Princess of Heaven Temple’ (台灣府祠天妃宮) was established within the building, but in the same year Emperor Kangxi (康熙帝) bestowed upon Mazu the official titles “Empress of Heaven” (天后) and “Holy Heavenly Mother” (天生聖母), and the temple was renamed, officially becoming the first place of worship with the title “Empress of Heaven Temple” (天后宮), for which many would follow.

As mentioned above, there are hundreds of temples dedicated to Mazu in Taiwan today and as the Patron Saint of Taiwan, you can find several “Empress of Heaven Temples” around the country. Nevertheless, as this one was first of its kind, the Tainan temple became known (literally) as the ‘big’, ‘great’ or ‘grandEmpress of Heaven Temple (大天后宮), ensuring its place in history, and it’s position at the top of the hierarchy of temples is maintained.

Tainan has the best light

Long story short, even though the original building was constructed in 1664, the Mazu temple wasn’t actually established until a couple of decades later - In the grander scheme of things, twenty years probably doesn’t really matter very much to this three-and-a-half century old building, but it’s important to be clear with these things.

Obviously, as one of Taiwan’s oldest places of worship, it would be difficult to write out a concise history of all of the important events in paragraph form, so instead I’m going to offer a brief timeline of important events so that you can have a better understanding of its history.

Temple Timeline

  • 1664 (康熙3年) - Zheng Jing constructs a mansion for the Prince of Ningjing (寧靖王朱術桂府邸), otherwise known as Zhu Shugui (朱術桂) a distant member of the Ming Dynasty royal line who came to Taiwan (along with more than a dozen other princes) hoping to restore the dynasty with the help of the Kingdom of Tungning (東寧王國).

  • 1683 (康熙22年) - When Admiral Shi Lang (施琅) conquered the Peng Hu islands with a mission to continue on to Taiwan to put an end to the Ming Loyalist Kingdom of Tungning, the Prince of Ningjing realized that the Ming Dynasty would never be restored and decided to commit suicide. Before his death, his five concubines hung themselves one by one within the palace and then the next day the prince dressed in his royal attire and followed them in death. Prior to his death, the prince decreed that the palace should be dedicated to Guanyin, the Buddha of Compassion.

  • 1683 (康熙22年) - Zheng Keshuang (鄭克塽), the Prince of Yanping (延平王), sent letters of surrender to the Qing forces stationed in Peng Hu, and the Kingdom of Tungning came to an end less than a month later with Admiral Shi Lang arriving in Taiwan on August 13th to receive the official surrender of the Zheng family and its army. Taken back to Beijing to have an audience with the Emperor, Zheng Keshuang was given the noble name Duke of Hanjun (漢軍公), and his army was absorbed into the Qing army.

  • 1684 (康熙23年) - Admiral Shi Lang initially converted the palace into the ‘Taiwan Fu Princess of Heaven Temple’ (台灣府祠天妃宮), but when Emperor Kangxi bestowed the titles “Empress of Heaven” (天后) and “Holy Heavenly Mother” (天生聖母) upon the goddess, the temple was renamed the ‘Grand Empress of Heaven Temple’ (大天后宮), becoming the first major place of worship in Taiwan dedicated to the worship of Mazu (媽祖), and coincidentally also the first of many places of worship around the world with the “Tianhou Temple” (天后宮) title.

  • 1685 (康熙24年) - Admiral Shi Lang erects the ‘Steele of the Pacification of Taiwan’ (平臺紀略碑) at the temple, which is currently the oldest remaining stele in Taiwan.

  • 1720 (康熙59年) - The temple is officially upgraded into a Sacrificial Rites Temple (祀典) and was given the responsibility of coordinating important worship events in the Spring and Fall of each year (春秋二祭), and the name of the temple was officially changed to “Sacrificial Grand Goddess of Heaven Temple” (祀典大天后宮).

  • 1765 (乾隆30年) - The temple undergoes its first major renovation since Admiral Shi Lang converted the palace into a temple.

  • 1775 (乾隆40年) - A decade after the first renovation of the temple, a second renovation and restoration project takes place, converting the historic palace into the layout that is currently used at the temple.

  • 1818 (嘉慶23年) - A fire breaks out in the temple on March 16th causing a significant amount of damage, including the damage to the original Mazu statue. It would take at least two years for the repairs to be completed. Interestingly, the local government at the time was strapped for cash, so the responsibility for the reparation of the temple and its funding were commissioned by a group of merchants known as the ‘three suburbs of the city’ (府城三郊). Given that the statues in the main hall were under repair with the other parts of the temple, Chaotian Temple (北港朝天宮) sent a statue to the temple to take up residency on a temporary basis, creating a relationship between the temples that continues to the day with the Beigang Mazu Pilgrimage (北港朝天宮迎媽祖).

  • 1895 (明治28年) - The Japanese take control of Taiwan and the group of merchants known as the ‘three suburbs’ met with economic difficulty, which in turn caused issues for the fiscal control of the temple. Nevertheless, the temple continued to prosper as the colonial government considered it to be an important place of worship for the local population.

  • 1941 (昭和16年) - As a result the 'Kominka policy' (皇民化運動 / こうみんかせいさく) imposed by the colonial government in 1936, Japanese language, culture and religion were forced upon the people of Taiwan, leaving little room for local traditional religious practices. This coupled with the decline of the leadership group resulted in a period of decline for the temple where it fell into disrepair. It was at one point slated to be auctioned off, but the colonial government fortunately blocked the auction and left the temple as it was.

  • 1946 (民國31年) - As a result of the Xinhua Earthquake (新化大地震), the temple suffered a considerable amount of damage, prompting a restoration project that converted the roof of the building into a double-eave roof, which is how it continues to appear today.

  • 1985 (民國74年) - The temple is officially recognized as a First Grade National Historic Site (第一級古蹟), putting it on a short list of very important historic sites in Taiwan.

  • 2004 (民國93年) - After three centuries, Taiwan’s humidity got the best of the Mazu statue in the main shrine with parts of it collapsing resulting in a period of restoration for one of Taiwan’s most important religious images.

Now that we’ve taken a look at the history of the temple, let’s take a look at each of the shrines within so that you can better understand what you’ll see when you visit.

The Shrines within the Grand Mazu Temple

Layout Map from the official Grand Temple Website.

As the temple expanded over the centuries, so did the number of shrines located within. What started out as a palace for a prince was converted into a temple dedicated to who would become one of Taiwan’s most important religious figures. For a temple of its size, it’s common to find shrines dedicated to other deities, but in this one, they’re carefully chosen to better reflect the importance of Taiwan’s first and arguably most iconic Mazu temple. Below, I’ll list each of the shrine rooms within the temple and which deities you’ll find in each:

Main Hall (正殿)

I’m not exaggerating when I tell you that I’ve visited hundreds of temples and shrines of all shapes and sizes. Yet, from my first trip to Tainan (well over a decade ago) until now, it doesn’t matter how many temples I’ve visited in between, the Main Hall of the Grand Mazu Temple is (as far as I’m concerned) the most beautiful shrine room in the entire country.

Not only is the Main Hall absolutely beautiful, most people don’t realize that it is also very historic - Sure, that probably seems like an understatement given that the temple dates back to the 1600s.

What few fail to take into consideration here though is that the main shrine is currently also the permanent home to some significant deities, who lost their homes (just like Mazu almost did) during the Japanese-era. Providing a home to these celestial refugees makes this shrine room considerably more significant than the number of years it has been around.

To the right of the Main Shrine (右龕) you’ll find a shrine dedicated to the Dragon Kings of the Four Seas (四海龍王), originally worshipped at the Fucheng Dragon King Temple (府城龍王廟), which was constructed in 1716 (康熙55年) and torn down during the Japanese-era.

Similarly, on the left of the main shrine (左龕), you’ll find the King of the Water Immortals (水仙尊王), who moved to his current location when his temple, the Water Immortal Temple (臺郡三郊水仙宮) was bombed by the allies during the Second World War.

Taking into consideration that both of the temples above were administered by the same group of merchants as the Mazu temple, it wasn’t a big deal for the statues to be welcomed to take up residence there. The Water Immortal Temple dates back to 1683 (康熙22年), which means that the five statues are probably just as old. Interestingly, the temple was later reconstructed, but the original statues remain in place at the Mazu temple today.

Link: 臺南水仙宮 | Shuixian Zunwang | 水仙尊王 (Wiki)

Within the shrine you’ll find five statues of the Water Immortal Kings, each of whom are historical figures that are somehow related to water, and are believed to protect people at sea, much like Mazu herself. The five figures are as follows: Yu the Great (夏禹), King Ao (奡王), Xiang Yu (項羽), Wu Xizu (伍員) and Qu Yuan (屈原).

Note: Qu Yuan is considered to be the inspiration for the annual Dragon Boat Festival that is celebrated annually in many parts of Asia.

Within the Main Shrine (正中) in the center of the Main Hall, you’ll find the star attraction, Mazu (天上聖母) in a display like no other - The shrine is large and beautiful with a number of smaller images of the goddess flanked by a giant golden statue.

Accompanied on either side by her loyal guardians the green-skinned All-Seeing General (千里眼) and the red-skinned All-Hearing General (順風耳) whose names translate literally as ‘Thousand-Mile Eye’ and ‘Wind-Following Ear’. The two generals keep their ‘eyes’ and ‘ears’ open for danger, working in tandem with Mazu to help protect people at sea.

You’ll also find a shrine dedicated to the Tiger General (虎爺將軍), one of my personal favorites.

The temple claims that the Mazu statue in the main hall is the largest in Taiwan at 5.45 meters in height and dates back to the Qing Dynasty. Crafted over three hundred years ago, the statue was constructed using the Quanzhou style of mixing clay and wood (泉州派泥塑佛像).

In 2004 (民國93年), one of the temple’s keepers discovered that after almost three centuries of Taiwan’s notorious humidity, the statue’s head had fallen off, resulting in a period of careful restoration on the statue.

It was during this period that three stone tablets were found encased within the body dating back to 1822, detailing another restoration of the statue and more importantly indicating that the statue’s face was once covered in gold foil (金箔貼鋪). By that time, centuries of incense left had her face blackened, so with this newfound knowledge, the restoration of the statue not only repaired the statue, but converted its blackened face back to its original golden color.

Whether you’re looking at the statue directly or from either the left or right side of the shrine, the detail in her face is absolutely beautiful and the expression on her face is calming, displaying the beauty of traditional Hokkien artistry. It goes without saying that this Mazu statue is one of the oldest in Taiwan, but it is also one of the most important religious statues in the entire country as well.

Rear Hall (後殿)

The Rear Hall is located directly behind the Mazu shrine in an area that has a traditional open roof where you’ll find a large incense cauldron that is used for each of the four shrines within the hall.

I’m going to separate each of the shrines below so that you have a better idea of what’s going on in this section as there are quite a few important deities here.

Prayer Hall (拜亭)

Located directly against the wall of the Main Hall, with their backs to Mazu, you’ll find three important figures within Taoism known as the Three Great Officials (三官大帝). These ‘officials’ are considered the highest of the celestial deities and answer only to the Jade Emperor (玉皇上帝) himself.

The three officials are the Heavenly Emperor (天官), the Earthly Official (地官) and the Water Official (水官).

Goddess of Childbirth Shrine (註生娘娘祠)

Not the easiest shrine to take photos of..

On the right hand side of the rear hall you’ll find a shrine dedicated to the ‘Goddess of Childbirth’, also known as the ‘Goddess of Fertility’ (註生娘娘), who is one of the most highly respected fertility deities in Chinese Folk Religion, especially for those hailing from the Southern Fujian region of China - where many of the first immigrants to Taiwan originated. Holding a notebook in one hand and a brush in the other, she is charged with recording the births of every household, and does her best to assist anyone having trouble having children. 

Sitting next to her, you’ll find another Southern Fujianese goddess, “Ms. Linshui” (臨水夫人) - According to legend, Ms. Linshui was a well-known Taoist priest named Chen Jinggu (陳靖姑) who was elevated to the status of goddess after death. Known to the Hokkien people as a protector of villages, she is also known as the patron saint of women and children.

As an assistant to the Goddess of Childbirth, she acts like a spiritual mid-wife for pregnant women.

Sacred Parents Shrine Room (聖父母廳)

The middle shrine in the Rear Hall is referred to as the ‘Sacred Parents Shrine Room’, referring to the parents of Lin Moniang (林默娘), who would be elevated to goddess status as Mazu, the Goddess of Heaven or the sea (depending on who you ask). While it’s not entirely unique, it isn’t exactly common to find a shrine dedicated to Mazu’s parents, so this is a pretty special one.

There is a bit of confusion with the literature about the shrine room as some refer to it as a shrine just for her parents (聖父母) while others refer to it as a shrine for her parents and siblings (聖父母兄姐). I’d probably say the latter is probably true given that there are several statues there.

Another thing that makes this shrine special is that it also features ‘spirit plates’ (牌位) dedicated to some interesting figures. First, you’ll find one dedicated to the Prince of Ningjing (寧靖王之牌位), who committed suicide in the building. You’ll also find two more for Qing-era Prefectural Magistrates of Taiwan Jiang Yuanshu (蔣元樞) and his predecessor Cheng Cheng (成城).

Matchmaking God Shrine (月老祠)

The shrine on the left hand side of the rear hall is a popular and powerful one known as the Matchmaking God Shrine. You’ll find shrines and temples dedicated to the ‘Old Man under the Moon’ (月下老人) all over the country, but a few of them are quite as special in terms of their spiritual ability to help people find a significant other - The Matchmaking God at this temple is one of those where you’re likely to find lots of people praying for some help in matters of the heart.

Accompanying the Matchmaking God, you’ll also find some other important figures including the Earth God (福德正神), the God of Wealth (文武財神) and the Five Literary Emperors (五文昌帝君).

Together, this shrine helps to assist worshipers with affairs of love, finances, education, etc.

Suffice to say, it’s also one of the most important and busiest shrines in the temple.

Yuanchen Palace (元晨殿)

Located at the rear of the temple, and in a secluded corridor next to the garden is a shrine named Yuanchen Palace, dedicated to celestial deities from Taoism. Within the musty old shrine room you’ll find the Mother of the North Dipper (斗母星君), commonly known in Taiwan as ‘Doumu’ with the Sixty Dukes of Jupiter (太歲星君) surrounding her. The Dukes of Jupiter are more commonly known as the ‘Taisui’ (太歲) and are extremely important figures when it comes to traditional Chinese astrology, each representing the twelve signs of the Chinese zodiac, with five ‘dukes’ for each sign.

Link: Tai Sui | 太歲 (Wiki)

Guanyin Hall (觀音殿)

The location of Guanyin Hall was originally where the Prince of Ningjing’s personal quarters would have been. After he committed suicide, one of his dying wishes was that the main hall of his mansion be converted into a shrine for Guanyin, the Buddha of Compassion, while his quarters would be turned into a nunnery.

As mentioned earlier, when Admiral Shi Lang arrived in Taiwan, he converted the palace into a temple dedicated to the worship of Mazu, so the Guanyin shrine was relocated to the side hall where the quarters were originally located.

The statue of Guanyin is one of three historic statues dedicated to the goddess that was donated by the Qing-era prefect Jiang Yuanshu (蔣元樞), dating this particular statue to sometime in the late 1700s.

Similar to the statue of Mazu, at nearly 250 years old, it’s face has blackened over time with centuries of incense smoke staining her face.

Three Treasures Hall (三寶殿)

One of the ‘newest’ additions to the temple, dating back to the 1970s, the ‘Three Treasures Hall’ is a room dedicated to three of Buddhism’s most important figures. Within the main shrine you’ll find statues of Amida Buddha (阿彌陀佛), Shakyamuni Buddha (釋迦牟尼佛) and the Medicine Buddha (藥師佛), whom together are known as as the Three Treasures. Directly in front of them you’ll find a statue of Maitreya Buddha (彌勒佛), who is probably more well known among westerners as the ‘Laughing Buddha’ or simply just the fat one.

On both the left and right of the shrine, you’ll find two guardian deities, who often appear as protectors for the Buddha’s, or as ‘Door Gods’ (門神) in many of Taiwan’s temples. On the left you’ll find Skanda (韋馱) and to the right Sangharama (伽藍), who is simply the Buddhist version of Guan Gong (關公), a popular historical figure known as Guan-Yu (關於), who is highly regarded for his ability to offer spiritual protection and grant blessings.

Architectural Design

As is the case with the very few buildings of its age that remain in Taiwan, the Grand Temple has changed quite a bit over the years, with the interior design and layout of the building altered due to fire, or some of the other reasons mentioned above - So to describe the architectural design of the building, I’m going to look solely at its current layout, but I’m also going to spend some time introducing some of the important decorative aspects of its design as well as the historic objects you’ll find within.

The architectural design of the temple is officially described as a “relic of the Southern Ming Dynasty, and the only remaining Ming-style palace in Taiwan”. Even though the Ming Dynasty is fondly remembered for its architectural prowess (look no further than the Forbidden City), this mansion-turned-temple was constructed several years after the Qing took control of China. The architectural style took inspiration from what was common during that era, but in the context of the what we’re more familiar with here in Taiwan, it’s easy to see that it has taken on many of the architectural elements indicative of traditional Hokkien design.

In terms of its layout, the temple follows the rules of Feng Shui in that it ‘sits east and faces west’ (坐東朝西) towards the coast, which is especially important for a Mazu temple as she should be looking toward the coast. Differing slightly from a traditional temple design layout, the temple features four halls (四進建築), and its width is measured in ‘bays’ being three bays wide (面寬三開間), each of which is about 3.6 meters.

As mentioned above, the main part of the temple features four halls (殿) and an open courtyard (院) including the Front Entrance (三川殿), the Worship hall (拜殿), the Main Hall (正殿), and the Rear Hall (後殿).

What this description doesn’t account for however is that the wing on the left is home to an additional two halls: the Three Treasure Hall (三寶殿) and the Guanyin Hall (觀音殿), as well as a Rear Hall that was later extended and divided into two sections. In terms of the original design of the palace, the left side was used primarily as the residential part of the building and was converted into shrine rooms when the the palace was turned into a temple.

Despite being an important part of the temple today, the left side is rarely mentioned in official texts as the focus is always on the main part of the building as it is ‘newer’ but also not new at the same time. In traditional design terms however, the left side is a bit awkward as it takes away from the typical rectangular shape that most temples have.

The roof of the building is complex in that it is separated in a few different sections, the first part of the roof covers the Front Entrance and the Worship Hall while the larger roof covers the Main Hall and parts of the Rear Hall. The roof however is where the temple differentiates itself from almost all of its contemporaries across the country in that it is a gabled roof (硬山頂) with a round or curved sloping ridge (捲棚式屋架), the largest of its kind in Taiwan. Amazingly, it was constructed without the use of a single nail, held in place by a jigsaw-like network of trusses.

In term of the roof’s decorative elements, the curved part that covers most of the building is quite subdued in comparison to most of Taiwan’s other temples. However, the section that covers the front part of the Main Hall is dual-layered with the top section featuring a four-sided curved swallow-tail design (燕尾脊) and cut-porcelain carvings (剪瓷雕) along the ridges.

The section of roof that covers the front of the building is the most decorative portion in that it features a dual-layered swallow-tail design (雙脊燕尾造型), and is decorated with green porcelain dragons on each of its rising ridges. On the apex of the roof you’ll find the famed ‘Sanxing’ (三星) deities Fu, Lu and Shou (福祿壽) who are considered to the be embodiment of ‘Fortune’ (福), Prosperity (祿), and Longevity (壽), and are commonly found on temple roofs all across Taiwan. You’ll also find other cut-porcelain carvings (剪瓷雕) along the roof, which have become indicative of traditional Hokkien-style architecture in Taiwan.   

Links: Sanxing | 三星 | Hokkien Architecture | 燕尾脊 (Wiki) 

Now that we have the basics of the building’s architectural design out of the way, I’d like to spend some time discussing some of the building’s more decorative elements, which work hand-in-hand with its architecture. Like many of Tainan’s other temples, the devil often lies in the details with these things as you’re likely to pass by an object that is quite significant, without ever realizing it.

Main Gate (山川們)

Starting with the entrance to the temple, you’ll find something different from every other Mazu temple in the country. Instead of the typical Door Gods (門神) that you’ll find painted on the doors, this one is instead adorned with seventy-three door studs (廟門73門釘). Giant red doors with studs like these are typically reserved for palaces or official temples, and here in Taiwan you’ll generally only ever see them on Confucius Temples (孔廟) or Martyrs Shrines (忠烈祠). The door studs in the case of this temple can be viewed through a historic lens as the building was originally a palace for a prince, but also the first officially recognized Mazu temple in Taiwan. The studs essentially elevate the status of the temple and recognize it, and its goddess of the highest nobility.

The interesting thing about the door studs here is that there are (currently) an odd number of them, which is strange given that calculation of the number of studs is usually done by a factor of nine. The reason there is an extra one is because Emperor Kangxi ‘gifted’ the temple an extra stud, increasing the temple’s level of importance.

Standing on either side of the middle door you’ll find two stone guardian lions (石獅), both of which date back to the Qing dynasty. If you weren’t aware, the guardian lions always appear with one male and the other a female. The male lion at this temple has a ferocious appearance with his body erect while its forelegs are playing with a hydrangea. The female lion on the left on the other hand has a similar appearance, but instead has a baby lion between its forelegs.

Just behind the stone lions you’ll find two exquisitely carved Dragon Pilars (龍柱) with stone mined from Guanyin Mountain (觀音山) in Taipei. The pillars, which feature dragons encircling them are somewhat of a new addition to the temple (carved in 1959) replacing the originals which likely met their fate due to an earthquake.

The left and right walls in addition to the gate are likewise home to a number of historic stone-carved murals, each of which date back to the Qing Dynasty. The murals feature depictions of auspicious and mystical Chinese creatures, including peony birds, qilin (麒麟), phoenixes (龍鳳), dragons, lions, tigers, bats, etc.

Notably, above the stone murals on the left and right walls you’ll find golden Chinese characters that read ‘Dragon Growl’ (龍吟) and ‘Tiger Roar’ (虎嘯), a traditional phrase that goes together to mean ‘Good Fortune’ but in this case holds somewhat of a double meaning with the ‘dragon growl’ located next to the ‘Dragon Door’ (龍門) and the ‘Tiger Roar’ next to the Tiger Door (虎門).

Note: In Chinese, they say “龍門進虎門出“ (lóng mén jìn hǔ mén chū) which means that you should enter a temple through the “Dragon Door” (龍門) and exit via the “Tiger Door” (虎門). The reason for this is because entering the dragon symbolizes ”praying for happiness” while exiting through the tiger is thought to “ward off bad luck or misfortune”.

It is essentially a symbolic way of purifying yourself before you enter a temple. If you however were unaware of the rules and you entered through the tiger door, it would be considered to be bringing misfortune both for yourself and the temple, and thats not a good thing. 

Likewise, the middle door (中門) is a space reserved for the gods or high-ranking government officials. If you’re wandering around a temple and you walk through the middle door, it could be considered bad luck because you’re blocking the view of the gods. 

So, if you want to enter a temple, you should enter through the ‘Dragon Door’, which is on the far right. If you want to leave the temple, you should exit via the ‘Tiger Door’ on the left and if you want to make the gods angry, just walk through the middle door and try your luck. 

Courtyard (螭廳)

The open-air courtyard in between the Worship Hall and the Main Hall doesn’t really feature all that much in terms of decoration, but the little that is there makes this area one of my favorite sections of the temple.

The walls on both the right and left sides feature round paintings set between two stone pillars with Chinese calligraphy on either side of the pillars. The Chinese calligraphy is an imitation of Confucian scholar Zhu Xi’s (朱熹) style with the words ‘Loyalty’ (忠) and 'Filial Piety’ (孝) on the right side and ‘Righteousness (義) and ‘Integrity’ (節) on the left. The calligraphy is really beautiful and if you look at each side from a distance you can really appreciate how beautiful they are.

On the right side, you’ll find a shelf of traditional weapons used by Mazu’s ‘Honor Guard’ (儀仗) and her ‘Silk Guard’ (絲仗). These weapons apparently only appear during the weekdays, and they’re only there for decorative purposes, but they’re actually something that you’ll come across often in some of Tainan’s other historic temples, less so in other areas of the country.

As you climb the stairs to approach the Main Hall you’ll find four stone heads protruding from the stone base, something that is extremely uncommon among Taiwan’s temples. A Chinese-style gargoyle if you will, the heads are referred to as “Chi” (螭首), a hornless dragon. These miniature dragons are common decorations in imperial palaces back in China, but here in Taiwan are quite rare.

The heads date back to 1664 (明永曆18年), and served not only a decorative purpose but a functional one as well as the open mouths of the dragons served as drains for rainwater that accumulated in the Main Hall.

Unfortunately, even though it would be pretty cool to see water pouring out of their mouths, the drainage function doesn’t exist anymore. As a leftover from the palace that existed in the building before the temple, this is one of the only temples in the country to feature them.

Before I finish, I want to touch on some important decorative elements that you’ll find throughout the temple, each of which have historic or cultural significance. The temple is full of paintings, plaques and stone steles, which are pretty important but rarely ever get much attention in English.

Ancient Inscription Plaques (古匾額)

Tainan is a pretty historic city, but if anything its a pretty significant place when it comes to ancient plaques.

You might be thinking, “plaques? What’s so special about them?

There are more of these plaques, which were gifts from Qing Emperors, in the city than anywhere else in Taiwan. Almost every major temple in the city has at least one, but none of them have as many as the Grand Temple - where there are more than a hundred. Obviously, I’m not going to list each of them below, but it’s important to draw attention to the five most important.

Each of the plaques will be listed below, with a rough translation, the year they were gifted to the temple, and by which emperor. These ancient Chinese idioms aren’t particularly the easiest to translate into English, so please bear with me on this one, I’ll try to get them as close as possible.

  1. Divine Protection from on land and sea”「輝煌海澨」 - 1684 (康熙23年) Gifted by Kangxi Emperor

  2. The Divine Power of the Sea”「神昭海表」 - 1726 (雍正4年) Gifted by Yongzheng Emperor

  3. The Power to Fulfill your Wishes”「佑濟昭靈」 - 1788 (乾隆53年) Gifted by Qianlong Emperor

  4. Kindness and Virtue that Transcend the Ages”「德侔厚載」 - 1853 (咸豐3年) Gifted by Xianfeng Emperor

  5. “Working hand in hand with heaven”「與天同功」 - 1881 (光緒7年) Gifted by Guanxu Emperor

Paintings (名家彩繪)

Cleaning the area around the paintings.

The paintings you’ll currently find on the walls of the temple aren’t exactly ‘historic’ given that most of them have been painted within the past century - but they were all painted by some pretty legendary artists, known in Taiwan for some very iconic work, especially when with regard to traditional temple art around the country.

  1. 1943 (昭和18年) - Chen Yufeng (陳玉峰) - located on left and right sides of the Main Hall and in the Sacred Parents Shrine.

  2. 1956 (民國45年) - Chen Yufeng (陳玉峰) - twelve images located on the walls in the Worship Hall

  3. 1971 (民國60年) - Pan Lishui (潘麗水) - painting of Mulan (花木蘭) in the Sacred Parents Hall and murals on the wall within the Three Treasure Hall.

  4. 1976 (民國67年) - Chen Shouyi (陳壽彝) - The son of Chen Yufeng repainted the original works of his father in the Worship Hall and the Main Hall after they had faded

  5. 1980 (民國69年) - Ding Qingshi (丁清石) - Recolored the work of Chen Yufeng’s 1956 works in the Worship Hall.

  6. 1997 (民國86年) - Pan Xuexiong (潘岳雄) - The son of Pan Lishui, repainted some of the pieces created by his father.

Stone Steles (石碑記)

These days, when temples want to mark an occasion or draw people’s attention to something, they install a bunch of flashing lights and a gaudy LED signboard that gets their message across. During the Qing dynasty however, it was more common to have a giant stone tablet inscribed with hard to read calligraphy and art to mark an occasion. Somewhat of a lost art form in Taiwan these days, the Grand Mazu Temple is home to several of the nation’s oldest and most prized steles. Like the paintings mentioned above, these tablets are a work of art in their own right, and even though they might just look like giant stone tablets with fading words on them to the naked eye, you should take a look when you visit the temple.   

  1. 1685 (康熙24年) -  ‘Stele of the Pacification of Taiwan’ (平台紀略碑記) - erected by Admiral Shi Lang, its the oldest stele in Taiwan and recollects the events that led up to the surrender of the short-lived Kingdom of Tungning. It is currently located on the left wall of the Worship Hall is somewhat of a national treasure.

  2. 1693 (康熙32年) - ‘Stele of Merit and Appreciation for Admiral Shi Lang’ (靖海將軍侯施公功德碑記) - The second oldest stele tablet in Taiwan, this one was erected in the temple in appreciation for the donations made by Admiral Shi Lang to Tainan’s places of worship. It’s currently located against the right wall of the Worship Hall.

  3. 1778 (乾隆43年) - ‘Record of Restoration Stele’ (重修天后宮碑記) - Essentially a record of the three year process of restoration of the temple that converted it into the layout that we know today. The stele is located along the left wall of the Worship Hall.

  4. 1830 (道光10年) ‘Record of Restoration Stele’ (重興大天后宮碑記) - A second stele that records the efforts to restore the temple. The stele is located along the right wall of the Worship hall.

Getting There

 

Address: #18, Lane #227, Yongfu Road Section 2, Tainan City

(臺南市中西區永福路二段227巷18號)

GPS: 22.996530, 120.201560

Hours: Open daily from 5:30am - 9:00pm

Located within Tainan’s historic West-Central District’s (中西區) Chihkan Cultural Zone (赤崁文化園區), which is home to the famed Chihkan Tower (赤崁樓), the God of War Temple (武廟) and a ton of amazing restaurants that focus on local cuisine. The Mazu temple is a short walk from each and is also within walking distance from some of the city’s other important tourist attractions, including the Tainan Confucius Temple (台南孔廟), Tainan Martial Arts Hall (台南武德殿), the Taiwan Prefectural City God Temple (臺灣府城隍廟), Shennong Street (神農街), as well as the train station.

If you weren’t already aware, Tainan is a very walkable city and every street and alley you pass by features an incredible amount of local history. You could easily drive a car or a scooter around town, but you’d really be missing out on a lot of the city’s charms. My best recommendation for getting around, if you’ve got your own means of transportation is to simply find a parking spot and from there enjoy the city on foot. That being said, Tainan is as modern as it is historic, so there are a number of public transport options for getting around the city and getting to this historic temple.

High Speed Rail / Train

If you’ve arrived in the city by way of the High Speed Rail you have a couple of options for getting to the area. First, you can take the free HSR Shuttle Bus to Tainan Train Station (台南火車站) and from there making use of any of the public transportation options listed below. Or you could take a more direct route by taking Tainan City Bus (台南公車) #3, #5, #88 or #99 and getting off at the Chihkan Tower stop.

Similarly, if you’ve arrived in town by train, you are within walking distance from the temple, or you could make use of any o the public transportation options listed below.

Walking

The best point of reference for getting to the Mazu temple is from Chihkan Tower, which can be found pretty easily thanks to the various methods of public transportation. From the tower, walking to the temple is quite simple as you just have to cross Minzu Road (民族路二段) where you’ll have the option of either walking past the God of War temple and through the stone alley that leads you to the temple or walking a little further east from down Minzu Road where you’ll find the newly constructed main gate to the temple.

Public Bus

There are three bus stops within three hundred meters of the temple, so you have quite a few options for taking a bus from wherever you are. Admittedly, there are far too many buses that service each of these three stops, so instead of linking to each of them below, I’m just going to provide a Google Maps link to each of the stops which will provide the list of routes and allow you to figure out which one is best for you.

  1. Chihkan Tower Bus Stop (赤崁樓站) - 80 meters from the temple

  2. West Gate Traffic Circle Stop (西門圓環站) - 180 meters from the temple

  3. Ximen Road Section 2 Stop (西門路二段站) - 280 meters from the temple

Shared Bicycles

In a recent development, Tainan has finally standardized their shared bike service with the other city’s in Taiwan, making use of the popular Youbike shared bicycle rental service instead of their own ‘Tbike’ (臺南市公共自行車). Travelers can easily access the system with their EasyCard, iPass, iCash or credit card. But, if you haven’t already, you’ll have to register your card at one of the kiosks around the city before taking off.

Similarly, if you haven’t already, I highly recommend downloading the Youbike App to your phone so that you can more conveniently find the docking station closest to wherever you find yourself.

Links: Youbike: Apple / Android

There are several docking stations located within a short walking distance of the temple and the Chihkan Cultural Zone where you’ll be able to pick up or return one of the bikes. If you’ve just arrived in Tainan on the train, you can easily grab one of the bikes in front of the station and make your way over to the Chihkan Cultural Zone area, which will probably take you less than five minutes.

Car

Finally, if you’re driving a car, there are three parking lots nearby where you’ll be able to park your car and make your way to the temple. Mind you, parking within this part of town is going to be a little more expensive than other parts of the city given that the area is a popular tourist destination. If you’re driving, you might also want to try to find street side parking on one of the side streets adjacent to Minzu Road.

The parking lots closest to the Chihkan Cultural Zone are as follows:

  1. Minchuan Road Parking Lot (民權路二段收費停車場)

  2. Fucheng Parking Lot (府城停車場)

  3. Zhongcheng Road Parking Lot (中成路停車場)

  4. Huan-an Parking Lot (環安停車場)

Whatever method you take the get to the temple, I highly recommend you visit Chihkan Tower and the God of War Temple which you’re there. While in the area, I also recommend you try some of the restaurants that line both sides of Minzu road that show case some amazing local cuisine. Or you could try the simple, yet really tasty Yamane Sushi (山根壽司) while sipping a refreshing drink from the famed Winter-melon Tea shop (義豐阿川冬瓜茶) across the street from the God of War temple. You could easily spend the better part of the day within this city block enjoying the historic sites and eating and drinking your way through the city.

And if you stay there in the area long enough, I highly recommend checking out Bar TCRC (前科累累俱樂部), one of the country’s most well-loved cocktail bars.

You might need to make a reservation though, the place is pretty popular!

Like a trip to Taipei’s Longshan Temple (艋舺龍山寺), a visit to the Grand Mazu Temple isn’t just an experience that should be shared by the religious - this temple is one of the most historic places of worship in the country and when you visit you’ll get a crash course in Taiwan’s history while walking around, especially if you include a stop at the Chihkan Tower and the God of War temple as well. The temple is more or less one of the must-visit destinations on any trip to Tainan, and as one of my personal favorite temples in Taiwan, I cannot recommend enough that you pay this one a visit while you’re in Tainan.

References

  1. Grand Mazu Temple | 大天后宮 (Wiki)

  2. Grand Mazu Temple | 大天后宮 (Taiwan Tourism Bureau)

  3. Tainan Grand Matsu Temple | 臺南祀典大天后宮 (臺灣宗教百景)

  4. Tainan Grand Matsu Temple (Tainan City Guide)

  5. 臺南祀典大天后宮 (Official Page)

  6. 全臺祀典大天后宮「明寧靖王府邸」 (台南旅遊網)

  7. 祀典臺南大天后宮志 (曾吉連)

  8. 祀典台南大天后宮(二) 鎮殿媽祖 (逸想天開)

  9. 祀典「台南大天后宮」的過去與現在 (台南市九十三年度國中小師生鄉土主題探 究比賽)

  10. 臺南大天后宮的歷史與場域之研究 (毛紹周)

  11. 台南大天后宮傳統設計之研究 (郭旭姬)