I’ve been saying for quite a long time now that I need to spend more time in Chiayi. I’ve always had a special place in my heart for the city, which, like Tainan to the south, displays a tremendous amount of history on its streets.

For a long time, Chiayi had become run-down, and its youth were leaving for larger cities and better opportunities elsewhere. In recent years, however, all of that has changed, and Chiayi has become a hipsters paradise, its young people have returned, and they’ve brought with them genius ideas for coffee shops, restaurants, cocktail bars, etc.

The local government, to its credit, has been quick to offer a helping hand in fostering this youth takeover of the city, converting historic buildings into art museums and music venues, and opening a number of culture parks dedicated to both celebrating the history of the city, and its future at the same time. With all of the art exhibits, music festivals, restaurants and cafes, it has become considerably more difficult to make excuses for not visiting the city, especially since there are a large number of destinations that are on my list to take photos of and write about.

So, one weekend, in order to escape the rain in the north of Taiwan, I hopped on a train and made my way down south for a trip that helped reintroduce me to a city that I’ve loved for quite a while. This time, however, instead of spending all of my time taking photos, I kept my list of destinations short, and instead decided to enjoy some of the great coffee shops that have become really popular as of late, in addition to a hip new ramen shop.

Still, I had a couple of places on my list that were must visits, and the first of which was Chiayi Park, where the ruins of the historic Chiayi Shinto Shrine are located. In its heyday, the shrine was regarded as one of the most important in Taiwan, and even though only bits and pieces of it remain, what you can still see there today is arguably more complete then the vast majority of other shrine ruins that you’ll encounter in your travels across Taiwan today.

Sadly, like most of the other Japanese-era sites that I write about, there isn’t much information available in the English language about the shrine that offers visitors much of an idea about its history, or what they’re seeing when they visit. So, as usual, I’m going to be providing readers with an in-depth introduction to the history of the shrine, a timeline of events, and an explanation of each of the pieces that remain on site today.

While I was visiting primarily to check out the ruins of the shrine, for the average visitor, the park where it’s located, shouldn’t be missed as it is not only home to the shrine ruins, but also the popular Sun-Shooting Tower (射日塔), the Chiayi Confucius Temple (嘉義孔廟), the Chiayi Botanical Garden (林業試驗所嘉義樹木園), Kano Baseball Memorial Park (嘉農園區), and is a short walk from other attractions such as the historic Chiayi Prison (嘉義舊監獄), Hinoki Village (檜意森活村), Beimen Station (北門車站) and the Alishan Forest Railway Garage Park (阿里山森林鐵路車庫園區), among a number of other destinations.

There’s a lot to see and do when you’re in Chiayi, and that’s not even including all the amazing restaurants and coffeeshops that you’ll be able to visit when you’re taking a break from sightseeing.

Now that I’ve been reacquainted with the city, I’ll definitely be back soon. I had a lot of fun, and before I knew it, it was time to hop back on a train to head back home. I think if you visit, you’re likely to feel the same. Chiayi’s one of those places in Taiwan that everyone should be making an effort to visit.

Now, let’s talk about the shrine.

Kagi Shrine (嘉義神社 / かぎじんじゃ)

Similar to Tainan to the south, Chiayi is a city that has had a long and storied history. Originally inhabited by the Hoanya (洪雅族) Indigenous People, the arrival of Han Chinese immigrants in southwestern Taiwan in the 16th and 17th centuries was when things in the area really started to change. A port was constructed in (modern-day) Beigang (北港), and even though living conditions in Taiwan at the time would have been tremendously difficult, boats from Fujian frequently made their way over to drop off newcomers, who would help cultivate the untamed land.

Shortly thereafter, the arrival of Dutch traders created another major change for the area, as the the Dutch doing what they were quite well-known for at the time, quickly sought to colonize Taiwan. Trading posts were set up in various settlements around that island, offering them an opportunity to interact with the indigenous people as well as both the Qing and the Japanese at the same time. Dutch control of Taiwan didn’t last very long, but with their capital in Tainan, it marked the first time in Taiwan’s history when the island was governed from the south.

Dutch rule may have been short in terms of Taiwan’s overall history, but the legacy they left behind is something that continues to be felt today. I could spend time talking the ports they set up, the international trade that they started, the success of their missionaries in converting Indigenous Taiwanese, but as this article is about Chiayi, one of the most important things the Dutch did was introduce the domestic turkey to Taiwan. If it weren’t for the Dutch, we wouldn’t be able to enjoy Chiayi’s delicious Turkey Rice (嘉義火雞肉飯)!

Expelled by Koxinga (鄭成功) and his pirate army who then set up their own Kingdom of Tungning (東寧王國) in Tainan, the area would yet again undergo yet another new form of foreign governance, but once again, it wouldn’t last very long as the Qing sailed over with their navy and brought the Kingdom of Tungning to its knees after only a few decades. Qing rule over the island began in 1683, and Chiayi, which was known as “Tsulosan” (諸羅山) at the time was one of the few settlements where the Chinese authorities were able to maintain their loose control over the island.

That being said, between 1683 and 1895, the Qing were relatively uninterested in governing or developing Taiwan, they sought to prohibit immigration, and a number of rebellions against their rule wore down what little interest they already had. History has shown that for the majority of time that the Qing controlled Taiwan they were mostly uninterested in the island referring to it as a "ball of mud beyond the sea" adding "nothing to the breadth of China" (海外泥丸，不足為中國加廣), and were ultimately unable to expand their land control any further than a few western coastal areas.

When not denigrating Taiwan as a place unfit for human civilization, the Qing had an idiom to describe their rule over Taiwan that went like this: “Every three years an uprising, every five years a rebellion” (三年一反、五年一亂).

Link: Taiwan under Qing rule (Wiki)

The reason I mention this is that in the aftermath of one of the largest uprisings against Qing rule, the Lin Shuangwen Rebellion (林爽文事件), the inhabitants of Tsulosan fought brilliantly, and were successful in preventing Lin’s rebel militia from taking the town. As a reward for their bravery, the Qianlong Emperor (乾隆帝) bestowed the name “Kagi” (嘉義) upon the town, which is loosely translated as “Excellent Righteousness,” and is a name that has stuck since 1788.

Note: Kagi is the Hokkien Taiwanese pronunciation of the Mandarin “Chiayi,” which is more commonly used today.

Nevertheless, Qing rule remained more or less the same for the next century or so, but control of Taiwan was ceded to the Japanese Empire in 1895, after the Chinese were easily defeated in the First Sino-Japanese War (甲午戰爭). When Japanese forces arrived in Taiwan that same year, they sought to take control over the entire island, and planned a three-phase assault, starting in the north taking Keelung, Taipei and Tamsui. In the second phase they took Hsinchu, Miaoli and Changhua, and then moved toward the south capturing Chiayi, Tainan and Kaohsiung. Taking complete control of Taiwan proved to be an incredibly dangerous undertaking for the Japanese, who not only had to deal with armed resistance, but cholera and malaria as well.

It would end up taking several years for the Japanese to take complete control of Taiwan, and their losses were numerous, however, it was the people of Taiwan who suffered the most, especially with the heavy-handed tactics that the Japanese took to suppress dissent to their rule. That being said, when the dust of war settled, and the island started to develop, living standards on the island in turn started to improve, and the frequency of rebellions decreased.

In 1906, the Meishan Earthquake (梅山地震), the third deadliest earthquake in Taiwan’s recorded history reduced Chiayi to rubble, and in response, the Japanese government mobilized military and medical personnel to the area to assist in recovery efforts. The earthquake may have devastated the city, but despite all the suffering and destruction it caused, it also created opportunity as the Japanese were able to craft the city into their own, and “Kagi” (嘉義 / かぎ), the Japanese pronunciation of the city, developed at such a high pace that it started to flourish as it never had before. Becoming a major economic center for agriculture, timber and sugar, and Taiwan’s fourth-most populated city, the colonial government placed a considerable amount of attention on the urban development of the city.

With the construction of the Alishan Railway (阿里山林鐵) connecting to the main branch line, Kagi City had become equipped with beautiful civic structures, parks, modern roads, and public works. Living and economic conditions in the city had improved at such a fast rate that the city’s growth became a model of how Japanese rule was considered to be of benefit to the people of Taiwan, and the city became attractive to both Formosans, but also Japanese immigrants as well, who were apprehensive at first to come to Taiwan.

With an influx of Japanese immigration, conducted first by private companies, and then later publicly, the necessity for infrastructure to cater to their needs became more important. Certainly, one of the most important areas in this regard was with the construction of Shinto Shrines, which were important not only for the daily lives of the immigrants who came to Taiwan, but also to assist in the colonial regime’s push to fully assimilate the Formosan people into Japanese society.

Discussions regarding the construction of a Shinto Shrine in Kagi started around 1911 (明治44年), when the first organized meeting of the Kagi Shrine Committee (嘉義神社興建評鑑委員會) was held by influential members of society. Planning for the shrine, however, was expedited with the passing of Emperor Meiji (明治天皇) the next year as commemorations for his death, and the inauguration of a new era were held across Taiwan.

Shortly after, an official application was sent to the Governor General of Taiwan, Sakuma Samata (佐久間左馬太 / さくま さまた) for the establishment of a shrine, which was quickly approved. Thanks to the economic development of the city, and the completion of the Alishan Railway, everything that was required for the construction of a shrine was readily available. Thus, in 1915, famed craftsman Mitsuru Ito (伊藤滿), who had just completed construction on the First Generation Taichung Shrine (第一代臺中神社) was contracted to come to Kagi to construct the shrine. With a budget of 36,000 Yen (an equivalent of about $360,000 USD in modern currency), the shrine was constructed entirely of cypress from Alishan, and its official inauguration ceremony was held on October 28th, 1915 (大正4年).

Just two years after its inauguration, the shrine received an ‘upgrade’ in its official status as a County-Level Shrine (縣社 / けんしゃ) in the pre-war shrine ranking system, and while it would have been considered an honor at the time, it was something that would also change relatively quickly.

Note: The organizational structure of Shinto Shrines prior to the war were based on the ‘State Shinto’ system. In this system there were major Imperial-level shrines (官幣社 / かんぺいしゃ), and National-level shrines (国幣社 / こくへいしゃ), but the vast majority of shrines in both Japan and Taiwan ranked lower on the hierarchy, such as the metropolitan and prefectural shrines, like this one.

County-level shrines, known as ‘ken-sha’ (縣社 / けんしゃ), weren’t very high in the hierarchy, but having that upgrade in status ensured that it received a certain amount of funding from the government.

Link: Modern system of ranked Shinto shrines | 近代社格制度 (Wiki)

That being said, as I just mentioned, the shrine’s official status would change within a few short years. In 1920 (大正9年), the Governor General’s Office instituted the ‘Doka Policy’ (同化 / どうか), which would become one of the Japanese-era’s most important administrative restructuring initiatives. This new system, meant to standardize the administrative divisions in Taiwan with those in Japan, was part of a wave of major investment in the governance of Taiwan, where the government in Japan considered Taiwan to be ‘separate’ but ‘equal’ at the same time. Of the original twenty administrative districts in Taiwan, the 1920 policy reduced the number to eight prefectures (州廳), and it was during this period that Chiayi was upgraded into Kagi City (嘉義市 / かぎし), with much of the farmland and coastal area that surrounded the city becoming part of Kagi County (嘉義郡 / かぎぐん), a sub-division of the much larger Tainan Prefecture (臺南州 / たいなんしゅう). As there were only two ‘cities’ within Tainan Prefecture, Kagi City became a lot more important, resulting in a number of major major construction projects in the city, something that was taking place across the island, resulting in some of the largest and most iconic Japanese-era buildings that you’ll see in Taiwan today.

Link: Political divisions of Taiwan (1895–1945)

With the rapid development of the city and the flourishing economy, the population of Kagi grew exponentially, both with local Taiwanese and Japanese immigrants as well. However, due to the growth of the city, the shrine had become far too small to cater to the needs of its citizens, and by the 1930s, the Japanese had learned the hard way that when it comes to the construction of wooden buildings in Taiwan, termites are your worst enemy. The shrine, beautiful as it was, offered a veritable feast for Taiwan’s infamous white termites, and the damage eventually became irreparable.

In 1937, the Governor of Tainan Prefecture created the ‘Kagi Shrine Fundraising Committee’ (嘉義神社奉贊會), and over the next two years a massive 200,000 Yen (an equivalent of about 2 million USD today) was raised for both the reconstruction and expansion of the shrine. With the purchase of an additional plot of land, construction of the Second Generation Kagi Shrine got underway in 1940, and the project took until 1943 to complete. Constructed in two phases, the original shrine was preserved, but the layout of the completely changed from its original east-west direction to a north-south direction, which provided more space, as well as allowing for an entrance that was more convenient for visitors.

The first phase of the construction project was the upper part of the shrine, and was completed in 1942, with a ceremony held for the relocation of the kami from the original shrine to their new home. The second phase was the lower section of the shrine, which included the beautiful Shrine Office and the Priest’s Hall, both of which remain standing today.

Shortly after the Second Generation Shrine opened, it’s status was once again upgraded, but this time, instead of being classified as a minor shrine, it become one of only three shrines in Taiwan to receive the Minor National Level Shrine (國幣小社 / こくへいしょうしゃ) rank, which goes to show just how important both the shrine and the city had become.

Nevertheless, with the shrine completed in 1943, its time as a Shinto Shrine was short, given that the Second World War came to an end in 1945. The Japanese were forced to surrender control of Taiwan under the terms of their surrender and with the Republic of China taking control of Taiwan, the shrine, like many of Taiwan’s other major Shinto Shrines was converted into a war memorial, known locally as a ‘Martyrs Shrine’ (忠烈祠). Similarly, Kagi Park was renamed Zhongshan Park (中山公園) in honor of the founding father of the ROC, Sun Yat Sen (孫中山).

The Shrine Office and the Priests Hall were later converted into a Military Hospital, and a Confucius Temple (嘉義孔廟) was also constructed nearby. The layout of the shrine, however, more or less remained the same until fire sadly burnt down the Main Hall and the Worship Hall in 1995.

In the aftermath of the fire, the Chiayi City Government constructed a large tower for tourists, and a new Martyrs Shrine was constructed in its basement. The remaining sections of the original Shinto Shrine were later recognized as Chiayi City Municipal Monuments (嘉義市市定古蹟), and were preserved as part of a heritage park that would celebrate the history of the shrine, and the city.

Today, Chiayi Park is a great place to visit as it not only celebrates the history of its former Shinto Shrine, but a visit also provides tourists with the opportunity to enjoy a number of different experiences, making it an important stop if you’re in town.

Below, I’ll introduce the differences between the first and second generation shrines, and then I’ll move onto a detailed timeline to help readers better understand what was once part of the shrine:

First Generation Kagi Shrine (第一代の嘉義神社) 1915-1940

The First Generation Shrine, completed in 1915, with cypress brought directly from Alishan (阿里山) for its construction. While a lot more modest than the Second Generation Shrine, from the historic photos I’m sharing here today, it’s easy to see that it was absolutely beautiful.

The First Generation Shrine consisted of the following sections:

1. Visiting Path (參道 / さんどう) - including a stone pathway, an information board (揭示場), shrine gates (鳥居 / とりい), stone lanterns (燈籠 / とうろう) lining both sides of the path, and komainu (狛犬 / こまいぬ) lion-dogs next to the entrance to the shrine.

2. Purification Fountain (手水舍 / ちょうずしゃ) - Likely located just outside of the sacred section of the shrine.

3. Administration Office (社務所 / しゃむしょ) - Likely located along the Visiting Path, opposite the Purification Fountain.

4. Offertory Hall (幣殿 / へいでん) - the space where worshipers could approach the shrine to pray or make offerings.

5. Hall of Worship (拜殿 / はいでん) - the worship space where ceremonies were held.

6. Main Hall (本殿 / ほんでん) - the home of the shrine’s kami.

7. Shrine Fence (玉垣 / たまがき) - a tall wooden fence that surrounds the sacred area of the shrine, preventing people from wandering into a space where they shouldn’t be.

Second Generation Kagi Shrine (第二代の嘉義神社) 1942-1995

The Second Generation Kagi Shrine, completed between 1940-1943 was a major upgrade, and completely changed the layout of the shrine space. With the purchase of additional land, the First Generation Shrine, which was measured at 28,460㎡ (8609坪) expanded to 33306㎡ (10,075坪), which allowed for not only a change in layout, but also included a number of additional buildings, and a much larger shrine than the original.

The Second Generation Shrine consisted of the following sections:

1. Visiting Path (參道 / さんどう) - Including a stone pathway, a stone ‘shimebashira’ (標柱 / しめばしら) pillar at the entrance that indicated the name of the shrine, three shrine gates (鳥居 / とりい), several sets of large stone lanterns (大燈籠) and several sets medium sized lanterns (中燈籠) lining both sides of the path, and komainu (狛犬 / こまいぬ) lion-dogs.

2. Administration Office (社務所 / しゃむしょ) - located along the right side of the Visiting Path prior to passing through the second shrine gate.

3. Priest’s Hall (齋館 / さいかん) - located directly next door to the Administration Office.

4. Purification Fountain (手水舍 / ちょうずしゃ) - located on the opposing side of the Visiting Path from the Administration Office and Priest’s Hall.

5. Resting Pavilion (參集所) - located next to the Purification Fountain, it was a space for people to relax and get some shade from the sun.

6. Ritual Storage Building (祭器庫 / さいきくら) - just beyond the second shrine gate on the right of the Visiting Path, a building used to store equipment used for special occasions.

7. Offertory Hall (幣殿 / へいでん) - the space where worshipers could approach the shrine to pray or make offerings.

8. Hall of Worship (拜殿 / はいでん) - the worship space where ceremonies were held.

9. Main Hall (本殿 / ほんでん) - the home of the shrine’s kami.

10. Shrine Fence (玉垣 / たまがき) - a tall wooden fence that surrounded the sacred area of the shrine, preventing people from wandering into a space where they shouldn’t be.

11. Priests Residences (神職宿舍) - Residences constructed especially for the shrine staff who lived on-site.

Kami Enshrined at the Kagi Shrine

As mentioned earlier, Kagi City at the time was a bustling economic port for both the sugar and timber industries, so the city developed quite quickly compared to many other areas in central-southern Taiwan. The kami who were chosen to take up residence within the shrine were a reflection of the importance of the city’s industrial output, but also included someone who became regarded as a ‘patron-saint’ in Taiwan, and of course, one of Shintoism’s most important figures, the goddess of the sun, the queen of heaven and creation.

Prince Kitashirakawa Yoshihisa (北白川宮能久親王)

Prince Kitashirakawa Yoshihisa, a western-educated Major-General in the Japanese imperial army was commissioned to participate in the invasion of Taiwan after the island was ceded to the empire. Unfortunately for the Prince, he contracted malaria and died in (either) modern day Hsinchu or Tainan (where he died is disputed). This made him the first member of the Japanese royal family to pass away outside of Japan in more than nine hundred years.

Shortly after his death, he was elevated to the status of a ‘kami’ under State Shinto with the official name “Kitashirakawa no Miya Yoshihisa-shinno no Mikoto.“ Enshrined at the Yasukuni Shrine (靖國神社) in Tokyo, he subsequently became one of the most important patron deities here in Taiwan with his worship somewhat unique to the island. The Prince was enshrined at the Taiwan Grand Shrine (臺灣神社) in Taipei, and almost every other major shrine on the island.

The Three Deities of Cultivation (かいたくさんじん / 開拓三神)

The Three Deities of Cultivation, consist of three figures known for their skills with regard to nation-building, agriculture, business, medicine and weather. Commonly appearing as tutelar deities in many of Japan’s Shinto Shrines, they were especially important here in Taiwan due to what they represented, which included aspects of nation-building, agriculture, medicine and the weather. Sharing characteristics with one of Taiwan’s most important deities, the ‘Earth God’ (福德正神 / 土地公), their worship would have been considered somewhat of a simple introduction to the new state religion, but given Taiwan’s position as a new addition to the Japanese empire, ‘nation-building’ and the association of a Japanese-style way of life was something that was (forcibly) pushed on the local people in more ways than one.

The Three Deities of Cultivation are as follows:

1. Okunitama no Mikoto (大國魂大神 / おおくにたまのかみ) - the kami of the nation-state and the ‘spirit of the country’

2. Onamuchi no Mikoto (大名牟遲大神 / おおなむちのかみ) - kami of nation-building, agriculture, medicine, and protective magic

3. Sukunabikona no Mikoto (少彥名大神 / すくなひこなのかみ) - the kami hot springs, agriculture, healing, magic, brewing sake and knowledge

Amaterasu (天照大神)

One of the children of the god and goddess of creation, Izanami (伊邪那美命) and Izanagi (伊邪那岐神), Amaterasu is one Shintoism’s most important deities. Known formally as Amaterasu-Ōmikami (天照大御神 / あまてらすおおみかみ), she is regarded as the goddess of the sun and the universe, and is considered to be the mythical ancestor of the Imperial House of Japan. Enshrined at the Ise Grand Shrine (伊勢神宮) in Mie Prefecture (三重縣), worship of the goddess is often directly linked to worship of “Japan” itself, known as “Japanese Spirit”, or Yamato-damashii (大和魂).

This is something that became problematic during the period when State Shintoism was one of the tools used to fuel the militarism. Even though worship of Amaterasu far predates the insanity that led Japan on military adventures throughout Asia in the 19th and 20th Centuries, her perceived relationship with Japan’s militarism is just one of the reasons why the Chinese Nationalists were so keen on destroying Taiwan’s shrines when they took control of Taiwan after the Second World War.

Note: When the Second Generation Kagi Shrine was completed, the original space that was used for the Main Hall was converted into an Auxiliary Shrine, known in Japan as a ‘setsumatsusha’ (攝末社 / せつまつしゃ), a conjunction of ‘sessha’ (攝社 / せっしゃ) and ‘massha’ (末社 / まっしゃ), referring to the ‘mini’ shrines you’ll often find within a larger shrine. The addition of an Auxiliary Shrine made space for the worship of some other important deities who took up residence in the building after the kami mentioned above were relocated to their new home in the newly constructed Main Hall.

• Ukanomitama-no-Kami (倉稻魂命 / うかのみたまのかみ), more commonly known as “Inari” (稲荷大神), one of modern day Japan’s most popular deities. Inari is responsible for performing a number of roles, but is most commonly known as the guardian of foxes, and the kami of fertility, rice, tea, agriculture, industry, and prosperity. Playing a similar role to the Chinese God of Wealth (財神), people most often visit Inari Shrines to pray for success in business

• Oomiyanome-no-Kami (大宮賣神 / おおみやのめのかみ) - the kami of business prosperity, a female deity that often appears alongside Inari. While known for abilities similar to those of Inari, Oomiyanome is also known for her skills with regard to the protection of shrines, so she is often an important addition to a shrine in the same way that dragons adorn the roofs of temples here in Taiwan.

• Sarutahiko Okami (猿田彦大神 / さる-たひこ) - regarded as one of the ‘Great Deities’ (大神) of Shintoism, ‘Sarutahiko Okami’, is the leader of the kunitsukami (国つ神), or the ‘gods of the earth’.

Kagi Shrine Timeline

While I’ve covered quite a few of the events that led up to the construction of the original shrine, the second generation shrine, and what happened after the Japanese-era, there are a number of other important events that weren’t mentioned, so I’ve put together a timeline of events below for anyone interested in a more in-depth look at the shrine’s history, click the drop-down box below.

Remaining Sections of the Shrine

In this section, I’m going to take some time to introduce the sections of the shrine that remain today, and as usual, aspects of their architectural design. Certainly, while what’ll you encounter in Chiayi Park today is not nearly as complete as the Taoyuan Shrine (桃園神社), but the elements that do remain are quite well-preserved, and even though much has changed, the layout of the shrine has essentially remained the same for the past eight decades.

Not every aspect of the shrine requires an in-depth introduction, so I’ll probably spend the most time on the two largest buildings that remain on-site as they’ve been expertly restored, and if you’re in the area, you should definitely take some time to visit. When it comes to the restoration of the shrine, most of the attention has been given to the administrative buildings that were part of the shrine, which today make up the Showa 18 Relic Museum (嘉義市史蹟資料館), which I’ll also introduce below.

If you visit today, you’ll find several smaller aspects of the shrine that have been preserved and are put on display in addition to offering some pretty interesting information about the history of Chiayi.

Visiting Path (參道 / さんどう)

One of the most complete remnants of the historic shrine is its ‘Visiting Path’, which may not seem like a lot, given that most would just consider it a pathway from the entrance that led to where the shrine once stood, but the fact that it hasn’t been altered over the years is relatively amazing.

At a Shinto Shrine, a 'Visiting Path,’ known in Japanese as the “sando” (參道 / さんどう) is an integral part of the layout of any shrine, and, well yeah, is essentially just a pathway that leads visitors to the shrine. While these paths serve a functional purpose, they are also quite symbolic in that the ‘path’ is also the route you take on the road to spiritual purification. If you weren’t already aware, ’Shinto’ is literally translated as the “Pathway to the Gods” (神道), so having a physical pathway leading the worshiper from the realm of the profane to that of the sacred is quite important. 

The average length of a shrine’s Visiting Path’s tends to vary based on the size of the shrine, but what always remains true is that you’ll find stone lanterns (石燈籠 / しゃむしょ), shrine gates (鳥居 / とりい) and stone guardians (狛犬 / こまいぬ) along the path.

As mentioned above, the shrine was originally home to three shrine gates, one cement, and two constructed of wood, each of which constructed in the Myojin-style (明神鳥居), one of the most common styles of shrine gate currently used in Japan today. In this particular style of design, there are double lintels with the top curving upwards. Between each, it’s likely that there would have been a plaque that had the name of the shrine inscribed horizontally. Today, none of the original shrine gates are left standing along the Visiting Path, but a Chinese-style cement ‘Pailou Gate’ (牌樓) has been constructed for the Martyrs Shrine, and even though its completely different, its still quite nice.

The next common feature of a Visiting Path are the stone lanterns that are lined symmetrically along both sides. One again, its quite amazing that there are so many of the original lanterns remain standing in their original location, and what’s even more amazing is that the date of their donation, which is always inscribed horizontally along the base, remains clear.

The reason I find this amazing is that in most cases, the stone lanterns that remain from Taiwan’s Shinto Shrines have all had their dates scratched out or vandalized. In this case, however, it looks like they were never touched, and not only do they feature the dates, but also the individuals or the organizations who originally donated them. One of the interesting things about the lanterns in this case is that most of them date back to the Taisho Era (大正), which means that they were part of the First Generation Shrine.

Finally, one of the other more notable aspects of a Visiting Path are the stone guardians that are placed along the path to symbolically guard the shrine. Known in Japan as ‘komainu’ (狛犬/こまいぬ), these stone guardians are part of a tradition thought to have been passed on to Japan from Korea, which is why they’re also often referred to as “Korean Dogs” (高麗犬), referring to the ancient Korean Kingdom of “Koguryo” (高麗國).

Although there can be exceptions to the rule, the lion-dogs generally appear as a pair and are placed on either side of a Visiting Path or at the entrance to a shrine. Often appearing as a male and female, they are only distinguishable only by their facial expressions, with the male “a-gyo” (阿型) having an open mouth and the female “un-gyo” (吽形) having a closed mouth. The male komainu in the traditional set has its mouth open with a stone ball between its teeth while the other set looks as if he’s smiling awkwardly with its mouth open.

Link: Komainu Lion Dogs (Japan Visitor)

In this case, there are only two remaining of the original three sets of stone guardians at the shrine, one at the entrance, and one at the mid-section of the Visiting Path. The set that disappeared would have been placed at the entrance to the Main Hall, which burnt down several decades ago. The two remaining sets are known simply as the ‘large guardians’ (大狛犬) and the ‘small guardians’ (小狛犬), but what that doesn’t tell you however is that they were designed in completely different styles, and were dedicated at different times. Records indicate that the remaining pairs or guardians date back to the First Generation Shrine, but since the dates have been vandalized. So, based on their size and the information we have about them, its safe to say that the large set at the entrance to the park were donated in 1928 (昭和3年), while the smaller pair were donated in 1922 (大正11年).

The interesting thing is that the smaller set were crafted in the exact same style as the remaining pair of guardians at the ruins of the Keelung Shinto Shrine. The larger pair on the other hand were crafted to look similar to the guardians from the Taiwan Grand Shrine (臺灣神宮) in Taipei.

Another notable fact about the smaller set is that they were crafted in such a manner that they appear similar to the design of Taiwanese-style guardians that you’ll find at temples across the country, which (its assumed) is part of the reason why they have remained so safe from vandalism.

Link: 狛犬――連結臺灣與日本，日常生活裡的藝術雕塑 (Nippon)

Note: Interestingly, during my research about the Kagi Shrine and its komainu, I came across some interesting resources that introduced a theory about the history of the construction of stone-guardians, like these, in Taiwan. The article, linked above, explains that from the Qing Dynasty, blacksmiths were banned in Taiwan due to the amount of rebellions and uprisings that took place. When the Japanese arrived, there weren’t any resources available that could aid in the construction of the ‘guardians' for all the shrines that were being constructed around the island. Thus, it’s theorized that the reason why so many of the older guardians look so similar is due to the fact that they were all imported directly from Yamaguchi Prefecture (山口縣), west of Tokyo, or were sculpted by craftsmen from the area.

The theory is given more credence by the fact that several of Taiwan’s Governor Generals originally hailed from Yamaguchi, as were most of the craftsmen who came to Taiwan to assist in the construction of bridges, such as the famed Meiji Bridge (明治橋) in Taipei, which was constructed with stone imported directly from Yamaguchi.

Purification Fountain (手水舍 / ちょうずしゃ)

Located on the left side of the Visiting Path opposite the Administration Office, you’ll find what is known as the Purification Fountain, an essential addition to any Shinto Shrine. Like the Visiting Path, the fountain is sure to appear at any shrine you visit as it marks another important philosophical aspect to Shintoism, which is referred to as “hare and ke” (ハレとケ), or the "sacred-profane dichotomy."

One of the main methods of marking the visitor’s journey from the sacred to the profane, is that for anyone crossing the barrier into the ‘sacred realm,’ they should do so in the cleanliest possible manner. This is achieved by symbolically performing a purification ritual at the chozuya (ちょうずしゃ) or temizuya (てみずしゃ) provided. The shrine was originally set up in the ‘upper’ and ‘lower’ layer, and you’ll notice that as the Visiting Path continues past the Purification Fountain, there is a set of stairs that that you walk up to reach the ‘upper’ section. The second shrine gate was originally located at the top of the stairs, and would have marked the entrance into the sacred part of the shrine.

The Purification Fountain that remains on-site today is the original, and was completed in 1945 (昭和20年). The fountain itself is a simple octagonal-shaped stone fountain inscribed with the words “Donated by members of the Chiayi Civil Engineering Group in October of 1942” (奉獻 昭和十七年十月 嘉義土木建築請員業組合員一同). The top of the fountain has a stone plate where a long wooden ladle, known as a ‘hishaku’ (柄杓 / ひしゃく) was placed for worshippers to take part in the purification ritual mentioned above. Hanging from the roof above the fountain, you’ll find an instruction board where the purification process is detailed.

In order to protect the sacred water in the fountain, a pavilion was constructed to cover it, and as is the case at most shrines of this size, extra care was taken to construct a beautiful space. The fountain was constructed on a cement base and the four pillars that prop up the massive roof of the pavilion are also cemented into the base to ensure the stabilization of the roof. Both the pillars and the roof were constructed entirely of cypress from nearby Alishan. The roof was constructed with the flowing two-sided symmetrical kirizuma-zukuri-style (切妻造 / きりづまづくり), the weight of which is propped up by both the four pillars and a network of trusses that connect to the pillars.

The roof itself is quite decorative in that both of the gable ends feature what is known as ‘Gegyo' (懸魚 / げぎょ), which are decorative wooden boards shaped to look like a hanging fish, and are used as a charm against fire, similar to porcelain dragons on Taiwanese temples. The top of the roof is covered in a variety of black roof tiles, most of which I’ll explain below, but the mixture of flat tiles, cylindrical tiles and end tiles used to keep everything in place. It’s an extremely complex mixture that will kind of blow your mind if you take some time to look closely and appreciate that there are likely a thousand or more individual pieces locked in together.

Resting Pavilion (參集所)

While visiting the park, I had assumed that this ‘Resting Pavilion’ was something that was constructed well after the Japanese-era had ended, but it was in fact an original part of the shrine that has been changed a few times in the years since. The interesting thing about this so-called ‘Resting Pavilion’ is that it isn’t something common at shrines in Japan, but was likely something that was added due to the tropical climate in Chiayi.

Located on the same side as the Purification Fountain, across from the Administration Office, the pavilion was a space where people could get some shade from the afternoon sun instead of waiting for family and friends in spaces where they’d exposed to the heat.

All that remains of the original pavilion is the cement base and the cement pillars that helped to prop up the original roof. The current roof is something that has been renovated at some point and features steel beams and trusses that help to support a two-sided kirizuma-like roof. It’s safe to assume that the original roof of the building would have appeared similar in its decorative elements to that of the Purification Fountain, but it’s currently covered by iron sheets and on the ends, you’ll find some iconography akin to the decorative elements you’d find at a post-war military village, meant to signify the Republic of China, or its military.

Administration Office (社務所 / しゃむしょ)

The two buildings that have come to personify what remains of Kagi Shrine are the beautiful Administration Office and the Priests Hall, two large, and very traditionally constructed spaces that are directly connected with each other. The buildings have been beautifully restored, and both the exterior and the interior are well-maintained, and are well worth the modest entrance fee for a visit.

Working together in unison, the buildings were originally used for a number of purposes. First and foremost, it was a space where the shrine’s priests, priestesses, and other staff would rest while they weren’t busy performing their duties. They were also a space where the administrative aspects of the shrine were taken care of in addition to offering space where special events or ceremonies could be held. While the interior of the buildings would have been mostly off-limits to the average visitor, they also offered space for people who might have had any special requests for prayers or rites.

In Japan, the ‘Administration Office’ is more commonly known as a ‘shamusho’ (社務所 / しゃむしょ), and are probably best known for featuring what is known as a ‘Public Counter’ (授与所 / じゅよじょ), which is like a gift shop where visitors can ‘receive' (purchase) shrine branded tokens and amulets. However, looking at the floor plan and the design of the buildings, it’s highly unlikely that this was the case at the Kagi Shrine. So, if there were one of these gift shops at the shrine, it would probably have been located in a separate building nearby, or closer to the shrine. Completed in 1943, the buildings were part of the second phase of construction of the Second Generation Shrine, officially opening a year after the rest of the shrine.

Given that the Japanese had learned their lesson with regard to the construction of wooden buildings in Taiwan, both of the buildings were constructed on a cement base with sixty centimeter-long pedestals propping them off of the ground, offering protection from earthquakes as well as all the termites, which happily feasted upon the First Generation Shrine.

This time, in addition to the cement base, both of the buildings were constructed with a mixture of brick and cypress from the nearby mountains, and the walls in the interior feature the genius insulation method of combining bamboo and mud (編竹夾泥牆), something that the Japanese came up with as an answer to Taiwan’s tropical climate.

Officially, the buildings were constructed in the irimoya-zukuri (入母造 / いりもやづくり) style of architectural design, but within that particular style there are several off-shoots, and more specifically, in this case the ‘Shoin-zukuri’ (書院造／しょいんづくり) style of design was used for the layout of the interior of the buildings. Originally a style of design that was used for the construction of mansions, temple halls or the residences for Buddhist priests, the architectural style has become the foundation for the design of most of the traditional residential buildings in Japan today. The term ‘shoin’ (書院), translates literally as a ‘study’ or a place for lectures, and although its origins come from the construction of Buddhist temples, it is essentially a style of building characterized by tatami mats, aisles and sliding doors that open up to partitions.

Given that it’s an off-shoot of the irimoya style, one of the most important things to keep in mind is that the base of the building, known literally as the ‘mother’s house’ (母屋), is considerably smaller than the roof above, which means that the architectural design within the interior of the buildings features a network of pillars and trusses that assist in supporting and stabilizing the weight of the roof, which in both cases is absolutely beautiful.

While not as complex or as intricate in design as the roof of the shrine’s more sacred buildings, the roof that was constructed on both of these buildings was designed in the two-sided kirizuma-zukuri (切妻造 / きりづまづくり) style of design, with beautiful gable-ends, and is covered with black tiles (黑瓦). Adding complexity to the roofs, both buildings feature a ‘covered-front porch’, known in Japan as a ‘karahafu porch’ (唐破風), an addition that draws its inspiration from the architecture of the Tang Dynasty, and is something that remains quite popular in Japan. The ‘'porch’ essentially protrudes from the front of the kirizuma roof, but features a separate four-sided roof of its own, supported by four pillars in front of the main doors, adding a three-dimensional or ‘flowing’ element to the design.

Facing outward from the front of the porch, is a triangular gable known as a chidori-hafu (千鳥破風/ちどりはふ), which has a 'hanging fish’ decoration at the tip, and a decorative onigawara (鬼瓦 / おにがわら) tile at the top. This may not mean very much to the average reader, but it shows that an incredible amount of care, and money, were spent to ensure that these buildings stood out in their decorative design.

Apart from the porch, there are a number of decorative elements on the roof that also play integral functional elements, protecting it from rain, and keeping everything in place. While they are (for the most part) considered common elements found on the roofs of more formal Japanese-style buildings, and would have also been included on the roof of the shrine, these two buildings, the Purification Fountain, as well as the Ritual Storage Building (which I’ll introduce below) are the only sections of the shrine that remain where you’ll find them all in one place.

Those decorative elements are as follows:

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

• Munagawara (棟瓦 /むながわらあ) - ridge tiles used to cover the apex of the roof.

• Onigawara (鬼瓦 / おにがわら) - ornamental ridge-end tiles that are used to symbolize protection.

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

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

• Sodegawara (袖瓦/そでがわら) - cylindrical sleeve tiles

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

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

Although there have been some modern modifications to the buildings after the restoration work was completed, the interior space has been largely left the same. The original tatami mats have been removed, and replaced with hard-wood flooring. Similarly, modern lighting and air conditioning has been added, which is probably something the priests in 1943 would have loved to have access to given the heat of Chiayi’s summer days.

The space today, though, is divided up into exhibitions about the history of the shrine, so its difficult for the average visitor to fully understand the original layout of the building, but the displays offer some very detailed information about the various elements of the design.

That being said, one of the genius aspects of the design of buildings like this, especially since air conditioning hadn’t been invented yet, was that the windows in the building were specifically constructed to open up and allow fresh air into the building. The air circulation system included sliding windows panels at the rear of the building that could be completely opened as well as ventilation within the sliding panels within the interior.

It would have been hot within the buildings, but the design did its best to mitigate the sweltering tropical heat of Chiayi, something which I personally can’t endure for very long before I start to melt.

Ritual Storage Building (祭器庫 / さいきくら)

Even though this is just a simple storage building, it is still one of the highlights of what remains of the former Shinto Shrine. Among the remnants of Taiwan’s Shinto Shrines, you’ll find that this particular type of building is quite rare, and only here at the Chiayi Shrine will you find one in such great shape. While a ‘storage' building might sound rather unimportant, it is actually an integral part of the shrine, as it is a space where some really important objects, that were used for special occasions, were kept.

The most important of these objects would have been the shrine’s ‘mikoshi’ (神輿 / みこし), a specially-branded palanquin constructed especially for the shrine. The mikoshi would have been used to transport one of the kami whenever they came out during the annual ‘matsuri festival’ (祭 / まつり), which was held on October 28th every year in Chiayi.

In order to keep the mikoshi safe, the rectangular building was constructed with reinforced concrete in the traditional irimoya-zukuri (入母造 / いりもやづくり) architectural style mentioned earlier. Given that it was constructed with concrete, the base was easily able to stabilize the weight of the roof above, and also allowed for windows on three sides of the building.

In most cases, irimoya-style buildings make use of intricate hip-and-gable style roofs, but in this case, the roof was constructed with a simple, yet beautifully decorated two-sided kirizuma-zukuri-style (切妻造 / きりづまづくり) with gable-ends on the front and rear of the building.

First Generation Shrine Ruins (第一代嘉義神社殘跡)

Arguably one of the more important of the remaining sections of the shrine are the ruins of the First Generation Shrine, which was later used to house a separate set of kami. That being said, for most visitors, this is likely to simply appear as an uninteresting cement base, and probably don’t really understand the point or the purpose of what the ruins entail.

Personally, this is one of my favorite parts of the park as it shows the size of the First Generation Shrine.

Featuring the ruins of both the Hall of Worship (拜殿 / はいでん) and the Main Hall (本殿 / ほんでん), the park has constructed a wooden structure around the perimeter of the base where the larger Hall of Worship once stood while the Main Hall to the rear, which was elevated on a cement base remains in place.

The cement base of the Main Hall, which is well over a century old now is cracked, likely due to earthquake damage, but it otherwise remains in excellent condition. It’s a simple square-shaped pedestal that has a set of stairs in the front that would have allowed the shrine’s priests to approach the Main Hall that was placed on top. Currently, there is a barrier around it to keep people from crawling all over it as it is part of the protected heritage site.

Chiayi Park / Showa 18 Relic Museum (嘉義市史蹟資料館)

As mentioned earlier, Chiayi Park, originally known as ‘Kagi Park’, then renamed to Zhongshan Park, and finally changed back to its original name in 1996, is an expansive 268,000 square meter natural space within the confines of Chiayi City. The park features not only the ruins of the Shinto Shrine, but also the Chiayi Confucius Temple (嘉義孔廟), the Chiayi Martyrs Shrine (嘉義忠烈祠), the Sun-Shooting Tower (射日塔), the KANO baseball park, and the Chiayi Botanical Gardens (嘉義植物園). The trees in the park, most of which were planted during the Japanese-era are tall and beautiful, and there is always something taking place as it is popular with both the locals and tourists alike.

Currently located within the Administration Office and Priests Hall is the “Showa 18 Relic Museum,” which is split up into an exhibition space, and a coffee shop where visitors can enjoy some coffee, tea or afternoon snacks. The term “Showa 18” refers to the eighteenth year of Emperor Showa’s (better known in English as Hirohito) reign, coinciding with 1943 on the western calendar. Named for the year of the completion of the Second Generation Kagi Shrine, the museum features exhibitions about the shrine’s history, and features relics from the shrine that have been preserved over the years.

Within the buildings, you’ll also find a small shop that sells locally made products that celebrate the history of Chiayi, created to look like the kind of amulets that you’d purchase at a shrine in Japan, as well as a kimono rental service that is likely popular with instagrammers.

Residents of Chiayi can enter the museum free of charge, but the rest of us have to pay a 50NT admission fee to enter the buildings to check them out. The ticket price however can be used to discount anything that you purchase within the building, so if you want to have a drink, snack, or purchase one of the crafts inside, it’s not that bad. Even if you don’t purchase anything, I highly recommend going into the buildings to check them out. The museum section features some interesting exhibits, and the interior of the buildings are absolutely beautiful, and as mentioned above, have been wonderfully restored to their original condition.

Getting There

Address: #42 Gongyuan Street, East District, Chiayi City

嘉義市東區公園街42號

GPS: 23.481070, 120.467690

If you find yourself in Chiayi, one of the best ways to get around is to rent a scooter from one of the rental shops next to the train station. Renting a scooter, though, can sometimes be a hassle for international travelers, especially if you haven’t brought an International Drivers License along with you on your trip. So, if you’d like to make your way to Chiayi Park to check out the shrine, the Confucius Temple, or any of the other historic structures in or around the park, your best bet is to probably hop on a bus just outside of the Chiayi Train Station (嘉義車站).

Bus

In recent years, Chiayi City has upgraded its bus network into a “BRT” (Bus Rapid Transport) system similar to the one in used in Taichung. The new system has replaced all of the old Chiayi Bus (嘉義公車) routes that used to exist. So, if you’ve looked at other resources online that haven’t been updated, you might find yourself a bit confused about how to get around.

From Chiayi Station, you’ll want to hop on either Bus #7211 or Bus #7212, both of which travel a square-like route through the city center.

Link: Chiayi BRT Bus #7211 and 7212 Route Map (嘉義客運) | Map and Schedule

You also have the option of hopping on the Taiwan Tour Bus (台灣好行) #0715 from the station, but it comes much less frequently than the other two.

Youbike

If you can’t get access to a rental scooter, never fear, the weather in Chiayi is great year-round and the city has a large number of Youbike Stations where you can pick up a bicycle and drop it off. If you’re setting off from the train station, there is a Youbike station directly to left of the entrance. From there, you can make your way to Chiayi Park on your bike, riding straight down Chungshan Road (中山路) to the park, or whatever route you prefer. There are at least four Youbike stations surrounding the park, so you’ll be able to easily drop the bike off when you need to.

Apart from that, if you don’t feel like taking a bus, or riding a Youbike across town, you always have the option of grabbing a taxi at the train station. A trip to the park won’t be too expensive, and once you’re there, you’ll be able to walk to a few other destinations that are close by.

If you find yourself in Chiayi, you’ll find that there are a large number of historic destinations to experience, and the ruins of the Kagi Shrine are just one that you’ll find conveniently located within the Chiayi Park. You may not think that visiting a park is worth your precious travel time, you may not also think that the ruins of a Shinto Shrine are all that important, but when it comes to the history and the development of Chiayi City as we know it today, the shrine, played a pretty important role.

If you’re looking for places to visit, the park is close to a number of historic destinations, and you’re also in luck because there are also a number of really great coffee shops surrounding the perimeter, where you’ll be able to take a break from the sun. Obviously this is a destination that is my kind of thing, but since Chiayi really promotes its Japanese-era history for tourism, there’s probably no better place to visit than the shrine!

References

1. Kagi Shrine | 嘉義神社 中文 | 嘉義神社 日文 (Wiki)

2. Chiayi | 嘉義市 中文 | 嘉義市 日文 (Wiki)

3. 嘉義街 | 嘉義郡 | 臺南州 (Wiki)

4. 台灣神社列表 (Wiki)

5. 嘉義公園 (Wiki)

6. Shrine Architecture | 神社建築 中文 | 神社建築 日文 (Wiki)

7. Modern system of ranked Shinto shrines | 近代社格制度 (Wiki)

8. 原嘉義神社暨附屬館所 (國家文化資產網)

9. 嘉義神社與參道外貌 (國家文化記憶庫)

10. 臺灣日治時期地方政府廳舍建築 (Wiki)

11. 嘉義市市定古蹟原嘉義神社附屬館所調查研究 (嘉義市文化局)

Historic Photos

1. 臺灣國定古蹟編纂研究小組 (Facebook)

2. 臺灣の神社遺跡 (Facebook)

3. 帝國の臺灣 (Facebook)

4. Geomosa (Facebook)

5. 嘉義神社與參道外貌 (國家文化記憶庫)

Gallery / Flickr (High Res Shots)