Taiwan Travel

Taichung Train Station (臺中驛)

At some point during my elementary school years, my grandma arrived at our house to collect my sister and I for a trip to visit the extended family. Every summer we’d have a several day long family reunion in Halifax, but this time was different. Most of the time my grandfather would be in charge of driving us on the two hour journey to this city, but this time, he was busy with work, so he couldn’t join us. Instead, we drove to a local train station, and for the first time in my life, I stepped foot on a train.

For people here in Taiwan, getting on a train for the first time probably isn’t one of those memorable experiences that they remember vividly later in life, it’s just something that is simply part of daily life for a lot of people here that they take it for granted. For Canadians, though, taking a train, sadly, tends to be a very rare occurrence. I remember getting off the train, walking down a large covered platform, and then emerging into a massive open building, probably one of the largest buildings I had been in by that point in my life, and was in awe of the beauty of the European-style building.

Decades later, I found myself on a train bound south to the central Taiwanese city of Taichung for a weekend trip. When we arrived, I remember getting off of the train, walking down the platform to the station hall from which we’d start our weekend of exploration. Putting my ticket into the turnstile, I walked into the massive station, and was almost automatically transported back to that vivid childhood memory of my first experience on a train.

The station was busy, but the interior was massive, with high ceilings, white walls and European-style architecture. It wasn’t an experience that I was expecting, but it was one that I thoroughly enjoyed.

I didn’t particularly know that much about Taiwan at the time, so I never really put much thought into why the building appeared the way it did. but I enjoyed the quick reminder of my childhood experience, and then walked out of the station to check into our hotel for the weekend. Now that I’ve been in Taiwan for quite a while, and I’ve learned a lot about the nation’s history, I’m a little sad that I didn’t spend time taking photos of the station as it was while it was still in action.

Sadly, the historic Taichung Station, which had served the community just short of a century, like many other historic train stations around the country, was replaced with a modern-looking monstrosity, but came with the promise of increased efficiency, and for some people, that’s more important.

Actually, the modern station is quite beautiful in its own right, I shouldn’t be so harsh in my description. It’s a very well-designed open space, but it’ll never be as iconic as its predecessor.

Of the major Japanese-era railway stations, Taichung’s beautiful railway station was part of a short list of buildings that remained in operation almost a century after they were constructed. Today, only Hsinchu Station (新竹車站), Chiayi Station (嘉義車站) and Tainan Station (臺南車站) remain, and unsurprisingly, it seems like they might be running short on time, as well. Fortunately, unlike the disappearance of Japanese-era railway stations in Keelung (基隆車站), and Hualian (花蓮車站), local authorities had the foresight to preserve the historic station, giving the people of Taichung the peace of mind that even though some things might change, others would stay very much the same.

Today, I’m going to introduce the historic Taichung Train Station, it’s history, and its architectural design. Even though the station has recently been decommissioned, it has become part of a large cultural park that focuses on the history of the railway, something for which you’ll discover Taichung owes much of its prosperity to, so if you find yourself visiting the city today, a visit to the Railway Cultural Park that they have set up is a pretty good way to spend some of your time.

Taichung Railway Station (臺中驛 / たいちゆうえき)

To introduce the historic Taichung Railway Station, I’m going to do a bit of a deep dive into the events that led up to the arrival of the Japanese in Taiwan, and the development of the railway, which ushered in an era of modernity and economic opportunity that the people of Taiwan had yet to experience. While explaining how the railway became an instrumental tool for fueling the Japanese empire’s goal of extracting the island’s precious natural resources, I hope to also offer a bit of context as to why this station in particular became so important. Before I start, though, I need to reiterate that the building I’ll be introducing isn’t the current railway station, it’s the historic building that is located directly next door.

For anyone who has grown up in the Taichung, terms like ‘First Generation’, ‘Second Generation’ or ‘Third Generation’ don’t really mean anything - there’s only one Taichung Station, and there’s that newer-looking building next door where the trains currently come and go from. Understandably, when you’ve been the beating heart of a city for well over a century, it takes people a while to adjust to the newer situation.

The history of the railway in Taiwan dates back as early as 1891 (光緒17年), just a few short years prior to the arrival of the Japanese. A first for Taiwan, the railway project is arguably one of the most ambitious development projects undertaken by the Qing government while they still held control of the island. Under the leadership of Liu Mingchuan (劉銘傳), who would end up being the last governor of Taiwan, at its height, the Qing-era railway stretched from the port city of Keelung (基隆) to Hsinchu (新竹). However, even though the project was led by foreign engineers, the end result turned out to be a rudimentary, treacherous route that ultimately came at far too high of a cost to continue financing. Suffice to say, none of this should be particularly surprising, especially when you take into consideration that during the two centuries that the Qing controlled portions of the island, they never particularly cared very much about developing it, and this was especially true during the final few decades of their administration as they were more occupied with war (and revolution) at home.

The Manchu’s came to power in China at a time when the previous rulers had become far too weak to contend with constant rebellions and civil disorder. In what may seem like a case of history repeating itself, by the late 1800s, Qing rule had similarly become incompetent, and corruption was rife throughout the country. Putting it bluntly, the level of corruption and incompetence prevented China from modernizing its military, but it also resulted in them shooting themselves in the proverbial foot with some diplomatic missteps that led to war with Japan.

Known today as the ‘First Sino-Japanese War’ (1894-1895), the whole affair ended about as quickly as it began, resulting in considerable embarrassment for the Qing rulers, who were completely unprepared to wage a modern war against a well-equipped Japanese military. The year-long war ultimately shifted the balance of power in Asia from China to Japan, and would be one of the catalysts for revolution in China that would just a few years later bring thousands of years of imperial rule to an end.

Unable to successfully wage war against the Japanese, the Qing were forced to sue for peace a little more than six months into the war. This resulted in the signing of the Treaty of Shimonoseki (下関条約), which forced China to recognize the independence of Korea, and the Chinese would have to pay Japan reparations amounting to 8,000,000kg of silver. More importantly with regard to this article however, it also meant that Taiwan, and the Penghu Islands would be ceded to Japan in perpetuity.

Shortly thereafter, the Japanese set sail for Taiwan, landing in Keelung on May 29th, 1895. Upon arrival, Japanese forces were met with fierce resistance from the remnants of the Qing forces stationed on the island, local Hakka militias, and the indigenous people. Over the next five months, the Japanese gradually made their way south fighting a nasty guerrilla war that ‘officially’ came to an end with the fall of Tainan in October. That being said, even though the military had more or less taken control of Taiwan’s major towns, the insurgency and resistance to their rule lasted for quite a few more years, resulting in some brutal events taking place during that time.

Nevertheless, similar to the war with China, the superiority of the modern Japanese military easily dispatched the local armies, which vastly outnumbered them. The campaign, however taught the Japanese a hard, yet valuable lesson as figures show that over ninety-percent of the Japanese military deaths were caused by malaria-related complications.

Taiwan’s hostile environment turned out to be one of the main reasons why the Qing were so ambivalent towards the island, but is something that the Japanese were intent on addressing, especially since they were invested in extracting the island’s vast treasure trove of natural resources. To accomplish that mission, they would first have to put in place the necessary infrastructure for combating these diseases.

One of the colonial government’s first major development projects got its start shortly after the first Japanese boots stepped foot in Keelung in 1895. The military had brought with them a group of western-educated military engineers, and they were tasked with getting the existing Qing-era railway back up and running, as well as coming up with proposals for extending the railway around the island. As the military made its way south, the team of engineers followed close behind surveying the land for the future railway. By 1902, the team came up with a 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 a railroad pass through each of Taiwan’s established western coast settlements, including Kirin (基隆), Taihoku (臺北), Shinchiku (新竹), Taichu (臺中), Tainan (臺南) and Takao (高雄).

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

Construction of the railway was divided into three phases with teams of engineers spread out between the ‘northern’, ‘central’ and ‘southern' regions of the island. Amazingly, in just four short years, from 1900 and 1904, the northern and southern portions of the railway were completed, but due to some unforeseen complications, the central area met with delays and construction issues due to the necessity for the construction of a number of bridges and tunnels through the mountains.

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. To celebrate this massive accomplishment, the Colonial Government held an inauguration ceremony within the newly established Taichung Park (台中公園) with Prince Kanin Kotohito (閑院宮載仁親王) invited to take part in the ceremony.

The Japanese authorities touted the completion of the railway as part of a new era of peace and stability in Taiwan, and one that would help to usher in a new period of modernization, one that would bring economic stability to the people of the island - and for the most part, they were right about that.

The completion of the railway was instrumental in the development of the island and was a stark contrast from what the Qing considered a “ball of mud beyond the pale of civilization” (海外泥丸,不足為中國加廣) to an integral part of the Japanese empire.

Link: Mid-Lake Pavilion (湖心亭)

While the construction of the railroad, for the most part, seems to have gone by quite smoothly, as mentioned earlier, the central region was faced with delays in its completion in part due to poor planning and the necessity for the construction of large bridges and tunnels, which took longer than anticipated. That being said, by 1905, there were trains running a limited service route within Taichu Prefecture (臺中廳 / たいちゅうちょう) prior to their eventual connection with the northern and southern portions of the railway across the Da’an (大安溪) and Dadu (大肚溪) rivers.

One of the stations along the limited service route was the First Generation Taichung Railway Station (台中停車場), a modest single-story wooden station hall, which officially opened on June 10th, 1905 ( (明治38年). For the three years prior to the completion of the railway, the ‘Taichung Line’ connected the downtown of Taichung with Koroton Station (葫產激驛 / ころとんえき), Tanshiken Station (潭仔乾驛 / たんしけん), Ujitsu Station (烏日驛 / うじつえき), and Daito Station (大肚驛 / だいとえき), known today as Fengyuan (豐原), Tanzi (潭子), Wuri (烏日) and Chenggong (成功) Stations, respectively.

First Generation Taichung Railway Station

Link: Railway Station Name Change Chart (臺灣日治時期火車站新舊地名對照表)

With the completion of the Western Trunk Railway in 1908, Taichung, like many other major settlements around Taiwan experienced an economic boom, and as its economy thrived, more and more people made their way to the city to take part in the economic successes, that were in large part thanks to the railway. As the most important passenger and freight station in central Taiwan, Taichung Station quickly became an extremely busy place, and after less than a decade, the city had already outgrown its small wooden station hall. Thus, when the decision was made to replace the original station with a new one. This time, though, Taichung Station would become one of the largest stations on the island and would be one that reflected the prosperous community that it served.

Second Generation Taichung Railway Station

That being said, while construction of the new station was getting underway, some of the issues and delays caused during the construction of central Taiwan’s railway ended up persisting long after its completion. With the constant threat of earthquakes and typhoons creating major service disruptions, and the fact that central Taiwan was an important region for the extraction of sugarcane, fruit, and other commodities, the Railway Department of the Governor General of Taiwan (台灣總督府交通局鐵道部) was forced to come up with a solution to the problem. The answer came in the form of the “Kaigan-sen” (かいがんせん / 海岸線), or the Coastal Railway Branch Line, which started just south of Hsinchu and connected with the Western Trunk railway in the south of Taichung.

Link: The Coastal Railway Five Treasures (海線五寶) | Tai’an Railway Station (泰安舊車站)

The ‘Second Generation Taichung Railway Station’ officially opened on November 6th, 1917 (大正6年) - Much larger than the first generation building, the 436㎡ (132坪) station was constructed with reinforced concrete, red bricks and a beautiful wooden roof using a mixture of European Renaissance Architectural design. The construction of the second generation station was also an important time with regard to the expansion of the platform space, which was expanded to a size of 403㎡ (122坪), offering a covered roof for people waiting for their trains to arrive, and the installation of an underground walkway to replace the overpass that was constructed for the first generation building.

Over the following century, Taichung Station became one of the longest-serving symbols of the city, sharing important cultural and historic links with the people of Taichung. The station has lived through war, the subsequent authoritarian era, and has witnessed first hand a modern city develop around it. Like many of its contemporaries, however, the station fell victim to modernity, and in 2016, ninety-nine years after the first train rolled into the station, the final train departed.

It may have been the end of an era for the storied station hall, but we are fortunate that the local government had the foresight to realize that the historic building holds a special place in the hearts of the citizens of the city, said to ‘served as the iconic beating heart of the city.’ If they tore it down and replaced like so many of the other historic railway stations around the country, there might have been riots in the streets. Today, the historic Taichung Railway Station is part of a large railway cultural park next to the current station, and the people of Taichung, and the rest of us, are able to enjoy its continued existence.

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

    • 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.

    • 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.

    • 1905 (明治38年) - The First Generation Taichung Station (台中停車場) opens for operation.

    • 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) - A cross-platform sky bridge is constructed alongside the first freight warehouse.

    • 1913 (大正3年) - The Western Trunk Railway is extended further south to Pingtung (屏東), known then as Ako (阿緱/あこう).

    • 1917 (大正6年) - Construction on the Second Generation Taichung Railway Station is completed with an official opening ceremony held on November 6th.

    • 1919 (大正8年) - Construction on the "Kaigan-sen” (かいがんせん / 海岸線), coastal branch railway in the Miaoli-Taichung area gets underway.

    • 1922 (大正11年) - The Coastal Railway is completed and opens for operation.

    • 1923 (大正12年) - Crown Prince Hirohito makes an official visit to the city.

    • 1925 (大正14年) - Prince Chichibu (秩父宮雍仁親王) makes an official visit to the city.

    • 1926 (昭和1年) - Prince Takamatsu (高松宮宣仁親王) makes an official visit to the city.

    • 1935 (昭和35年) - The magnitude 7.1 Shinchiku-Taichū earthquake (新竹‧台中地震 / しんちく‧たいちゅうじしん) with an epicenter in nearby Houli (后里) rocks the island becoming the deadliest quake in Taiwan’s recorded history and causes massive damage around the island.

    • 1945 (昭和45年) - The station is heavily damaged during Allied Bombing raids.

    • 1946 (民國35年) - President Chiang Kai-Shek (蔣介石) marks his first visit to Taichung, traveling by train.

    • 1947 (民國36年) - Residents of Taichung hold a ‘228 Incident’ (二二八事件民眾起意大會) speaking event outside of the railway station, resulting in one of the first government crackdowns in central Taiwan.

    • 1949 (民國38年) - The Rear Station Hall (後站) officially opens.

    • 1964 (民國53年) - The Rear Station Hall is restored and renovated.

    • 1979 (民國68年) - The Taiwan Railway Corporation completes construction on the electrification of the Western Trunk Line.

    • 1995 (民國83年) - The government designates Taichung Station as a Second Grade Protected Historic Building (二級古蹟).

    • 1999 (民國88年) - The devastating 921 Earthquake (921大地震) in central Taiwan causes a tremendous amount of damage to the railway, shutting it down for almost two weeks.

    • 2005 (民國94年) - Taichung Railway Station celebrates its centennial, and the earthquake reparation work on the station is completed after a several year long project.

    • 2012 (民國101年) - Construction on the Third Generation Elevated Taichung Station (臺中車站高架化新站) breaks ground.

    • 2016 (民國105年) - On October 15th, the final express train to pass through the historic ground-level railway station is dispatched from Pingtung on its way to Taipei. The next day, the first northbound train departed from the elevated station at 6:25am, and a few minutes later, the first southbound train departed at 6:33am.

    • 2017 (民國106年) - The Second Generation Taichung Railway Station officially celebrates its centennial anniversary.

    • 2020 (民國109年) - The massive 19,800m2 Taichung Railway Cultural Park (臺中驛鐵道文化園區) is officially inaugurated, and the historic railway station is reopened to the public as part of a park that will continue to expand over the next few years as other historic buildings are restored.

Architectural Design

Looking back, it’s safe to say that the construction of Taiwan’s major railway stations certainly wasn’t an undertaking that the Japanese authorities took lightly. For each of Taiwan’s major population centers, the colonial government constructed a building that was ostentatious not only in its size, but it’s architectural design as well. For those of you who live in or have visited Taiwan, you may find it difficult to believe, but over a century ago, the island was pretty much devoid of development - prior to the arrival of the Japanese in 1895, it would have been extremely rare to see major construction projects like this, so massive buildings like this would have been something completely new to the people living here.

To put it in perspective, the construction of this station is likely to have aroused a similar type of awe and amazement as Taipei 101 did while it was under construction.

Of particular note, the railway stations constructed in Keelung, Taipei, Hsinchu, Taichung, Chiayi, Tainan, and Kaohsiung were highly regarded for their architectural beauty, most of which made use of a fusion of European and Japanese architectural design, with reinforced concrete, something that was quite uncommon, and very expensive, in the early years of the colonial era.

Something I’ve found to be quite a head-scratcher, and what seems to be one of the most common inaccuracies that you’ll find with regard to discussions about the Taichung Railway Station is the ‘person’ credited with its architectural design. So, let me take a minute to explain what’s actually getting lost in translation here. Most of the resources you’ll find regarding the architectural design of the station is that it was designed by an architect named Tatsuno Kingo (辰野 金吾 / たつの きんご), and oddly enough, both the Chinese and English resources that you’ll find misinterpret this fact.

In actuality, Tatsuno is fondly remembered as one of the founding members of the Architectural Institute of Japan, first studying under Josiah Conder, who is considered the “father of Japanese modern architecture,” before traveling to study architecture at the University of London. When he eventually returned to Japan, he took up a position as the Dean of Architecture at the University of Tokyo, and instructed many of the young designers who would follow in his footsteps. Tatsuno’s designs were inspired by the work of Christopher Wren and William Burges, architects whose work he studied during his years at the University of London. As part of the first generation of European-trained Japanese architects, Tatsuno’s architectural styles influenced many of those who followed in his footsteps designing modern buildings in the European Classical and Victorian styles.

In the early days of Taiwan’s colonial era, young Japanese architects likely salivated at the opportunity to come to Taiwan. The island was essentially a blank canvas, and with the government’s support, they hopped on boats and came to a place where they had considerably more freedom to be creative with their urban development projects. That being said, Tatsuno, who is known for his work with the Bank of Japan, Tokyo Station, the National Sumo Arena, etc, never actually made it to Taiwan, passing away in 1919.

Nevertheless, in order to do the building honor, the architects at the Department of Public Works (臺灣總督府交通局鐵道部) took inspiration from Tatsuno’s work, which by that time had become known as the “Tatsuno style” (辰野式), and with so many of his students employed in Taiwan, it shouldn’t surprise anyone that buildings like Presidential Building (總統府), the Monopoly Bureau (專賣局), Taichung City Hall (臺中市役所), and the Ximen Red House (西門紅樓), among others, were all inspired by his work.

Making use of a combination of red bricks and white stone in decorative patterns, with the addition of dormer windows, straight-flowing lines and beautiful stone pillars, Tatsuno’s style imitated the architectural designs he observed while studying in London. Combining elements of Gothic, Baroque, Renaissance and Art-Nouveau in a mixture that architects of the era referred to as “Free Classical,” (自由古典風格) it’s rather obvious that quite a few of these elements are elegantly put on display within the Taichung Railway’s architectural design. So, even though Tatsuno didn’t personally design the station, a quick look at one of his masterpieces, Tokyo Station (東京驛) should give you a pretty good idea as to where the inspiration for this station came from.

Interestingly, Tatsuno Kingo (金吾) was often referred to instead as “Kengo” (堅固), a play on words in Japanese that referred to the firmness and symmetry for which his buildings were designed. With that in mind, following the Tatsuno-style of ‘Free Classical’ design, the Taichung Train Station follows suit with equally-sized eastern and western wings connected to a tower located directly in the center of the building.

While the building looks large enough to have several floors, once you enter, you’ll notice that the interior space features high ceilings, which are naturally lit by the large windows in the center and along the eastern and western wings. The lobby is a bright and spacious room featuring white walls with the wings only separated only by stone columns, which help to stabilize the weight of the roof above.

If you look carefully at the stone columns within the building, you’ll notice a bit of localization going on with the inclusion of decorative elements featuring a variety of local produce, including bananas, pomegranates, pineapples, wax apples with a mixture of flowers and plants.

While the columns within the interior are decorative and celebrate central Taiwan’s agricultural prowess, what you don’t see is their functionality, which is covered by the closed ceiling. Within the attic space, there is an intricate network of wooden roof trusses and beams that have been installed to help stabilize the four-sided sloping gable roof that covers the station. The space above the eastern and western wings does the majority of the work with regard to stabilization as the central section, which features the iconic clock tower.

The central portion of the station tends to be the most architecturally significant section of the building as it protrudes from the roof in both the front and the rear. The space features a large front door as well as an open space at the rear where passengers would make their way through the turnstiles to the platform area. Protruding from the four-sided gable roof in the front, the central portion features its own two-sided roof with stone-carved floral and fruit displays at the apex and on the left and right.

The clock-tower rises up above the mid-section and features a four-sided copper roof of its own, with a spire reaching from the center.

While I’m not particularly sure if there was a clock in this space or not, the circular section in the middle facing outward from the building was replaced with the ‘Taiwan Railway’ logo at some point after the Japanese Colonial Era ended.

Once you’ve gone through the turnstiles to the platform area, one of the things you’ll want to pay attention to are the cast-iron columns along the platform space that maintain a similar approach to the Renaissance-style of architectural design. This is actually one of the only railway stations in Taiwan that maintains its original Japanese-era architectural designs, so when the area was restored, they made sure that extra attention was paid to these columns along the platform, which in some cases look like they’re straight out of Rome.

Speaking to the restoration of the building, it’s important to note some of the changes that took place within the station over the years. Today, if you visit, you’ll find the original wooden ticket booth, which has been well-preserved. That being said, as the city grew, the amount of passengers passing through the station increased. Thus, the eastern wing was renovated to feature a much larger ticket booth with offices for the station master and staff.

You can see the original train schedule displayed above this space, and there are currently informative displays in this space that help visitors understand the history of the building. The chairs within the western waiting space have been removed, and the space is now open with some educational displays added that help visitors understand the architectural design.

Taichung Railway Cultural Park (臺中驛鐵道文化園區)

A few years after operations at the century-old railway station were transferred to the newly constructed elevated station, the ‘Taichung Railway Cultural Park’ was officially inaugurated. Located next to the current railway station, the park not only includes the historic Taichung Station, but several other historic railway-related structures as well. That being said, the roll out of these historic structures, and their restoration continues to be a work in progress.

As I noted in my article regarding the role that Public-Private Partnerships (linked below) have played in the conservation of historic buildings in Taiwan, the Taichung Railway Cultural Park is almost a case study in its own right as the formation of the park has utilized a complex combination of OT (Operate-Transfer), ROT (Rehabilitate-Operate-Transfer) and BOT (Build-Operate-Transfer) agreements with regard to the restoration and operation of the spaces within the park.

As part of the private partnerships operation agreement, the newly constructed elevated railway station also includes an impressive space on the first and second floors where visitors can enjoy local restaurants and purchase souvenirs from the city. As one of the city’s largest transport hubs, the railway station portion of the park can be a pretty busy place, but it has also become a popular spot for weekend pop-up markets, which are held along the historic train platform areas attracting quite a few visitors. It’s also become a great stop for foodies who can either enjoy a meal in one of the fifty-or-so restaurants within the park, or from some of the vendors within the market.

Similarly, if you’re a fan of the railway, it’s a great place to visit to enjoy the history of one of Taiwan’s oldest train stations, with exhibitions about its history, and even some historic trains that you can get on and check out.

Link: The role of Public-Private Partnerships in Conserving Historic Buildings in Taiwan

The culture park (currently) consists of the Second and Third Generation Railway Stations, the historic Taichung Rear Station (臺中後站), the Taichung Railway Freight Warehouses (二十號倉庫建築群), Taichung Station Railway Dormitories (復興路寄宿舍) and the Taiwan Connection 1908 railway path (臺中綠空鐵道). As mentioned above, though, not all of the buildings within the park have been restored and reopened to the public. Thus far, the historic train station, the rail platforms, the freight warehouses, and the green corridor have been opened. The railway dormitories and the rear station on the other hand are still in the process of being restored, and it’s unclear as to when they’ll have their official opening.

One of the best things about the park is that if you’re interested in the city’s history, you’re also a short walk from the historic Teikoku Sugar Factory Headquarters (帝國製糖廠臺中營業所), Taichung Park (台中公園), Taichung City Hall (台中市役所), the Taichung Prefectural Hall (台中州廳), and the Taichung Prison Martial Arts Hall. Similarly, the Taichung Confucius Temple (台中孔廟), Taichung Martyrs Shrine (臺中市忠烈祠) and the Taichung Literary Park (台中文學館) are all close by, and each of them originated during the Japanese-era, albeit with some caveats.

Unfortunately, even though the government has spent a considerable amount of money restoring buildings and making the railway park a really cool place to visit, the amount of information you’ll find available about it online is pretty weak. One of Taiwan’s biggest problems when it comes to tourism is that the government is willing to spend the money to develop these places, but when it comes to marketing them, especially to an international audience, they have absolutely no idea what to do. If you don’t believe me, feel free to click the link below to check out the railway park’s official website. I highly doubt you’ll be blown away by the effort that was put into its creation, or the amount of information that’s available.

Website: Taichung Railway Cultural Park (臺中驛鐵道文化園區) | Facebook Page

Hours: 11:00-21:00 (Monday to Friday), 10:30 - 21:30 (weekends and national holidays).

Getting There

 

Address: No. 1, Sec. 1, Taiwan Boulevard, Taichung (臺中市中區臺灣大道一段1號)

GPS: 24.141480, 120.680400

Whenever I write about one of Taiwan’s train stations, obviously the best advice for getting there is to take the train. Even though the historic Taichung Train Station has been put out of operation, both the station and the Taichung Railway Cultural Park are conveniently accessible via the newly constructed elevated Taichung Railway Station. So, if you’re coming from out of town, no matter if you’re coming from the north or the south, once you arrive at Taichung Station, you’re able to visit the culture park as soon as you exit the gates. That being said, if you’re arriving in town by way of the High Speed Rail, you’re going to have to transfer from the HSR station to the Xinwuri TRA Station (新烏日站), both of which are directly connected to each other. From there, you’ll make your way to Taichung Station, which is only four stops away.

If you’re in the city with a car, simply drive to Taichung Station, with the address provided above input into your GPS. There is a parking lot located within the lower levels of the station, so finding parking near the park is quite easy. Similarly, if you’re driving a scooter, you’ll find quite a bit of parking to the right of the historic station running perpendicular along Jianguo Road (建國路). It shouldn’t be too difficult to find a parking space, unless of course you’re visiting during a national holiday.

Old stamps for printing tickets

If you’re already in the city, but would like to visit, the park unfortunately isn’t accessible via the newly opened Taichung MRT, and it doesn’t look like it will be in the near future. So, if you want to make use of public transportation, the city has a number of buses that stop at both the front and rear sections of the station. The number of buses is quite expansive, so instead of listing them here, click the link to the Taichung Bus (台中客運) website below, where you can find the schedule and prices for each of the buses that service the station.

Link: Taichung Bus - Taichung Railway Station Buses

If you weren’t already aware, due to the lack of a proper subway system in the city for so long, the bus network has become quite expansive, convenient and reliable. If you’re in the city, taking the bus is probably one of your best options for getting around. If like most people, the bus network is a bit intimidating, never fear, simply open up Google Maps and set the Train Station as your destination, and the bus routes that you’ll need to take from wherever you are.

While living in Taiwan, I was fortunate enough to pass through the gates of the historic train station on quite a few occasions while it was still in operation. I’ve always been a big fan of Taichung, and there’s always quite a bit to do when visiting the city. In the near future, the city will be opening several new Japanese-era culture parks, so it’s likely that I’ll be making my way down there more often to check out some of these newly opened tourist attractions. Now that the train station has become part of a much larger culture park, it is a convenient place to check out, especially given that it is located next to the current station. If you’re arriving in town by the train, like so many millions of others have since 1905, you’re automatically treated to a birds-eye view of how Taichung has developed into a major city over the past century.

References

  1. Taichung Railway Station | 臺中車站 中文 | 台中駅 日文 (Wiki)

  2. 臺中火車站 古蹟 (Wiki)

  3. Taichu Prefecture | 臺中州 中文 | 台中州 日文 (Wiki)

  4. Tatsuno Kingo | 辰野金吾 中文 | 辰野金吾 日文 (Wiki)

  5. 第二級古蹟臺中火車站整體修復工程調查研究及修護計畫 (臺灣記憶)

  6. 國定古蹟臺中火車站保存計畫 (文化部)

  7. 台中火車站 (國家文化資料庫)

  8. 臺中火車站 (國家文化資產網)

  9. 台中車站 (舊) (鐵貓)

  10. Taichung Station Railway Cultural Park (臺中驛鐵路文化園區)

  11. 台中車站‧台灣唯一跨時代三代同堂的大車站 (旅行圖中)

  12. 臺中驛 (Wilhelm Cheng)

  13. Departing from where it all started: Taichung Railway Station (Taiwan Fun)


Abandoned Tea Factory

When foreign streaming services started arriving in Taiwan, a battle started over access to local content, which could be added to their extensive libraries of movies and television shows. With Netflix and Disney+ being the most popular choices for most consumers in Taiwan, both companies sought to add as much Taiwan-made content as they could, while also investing in producing new content as well.

Suffice to say, this resulted in a considerable amount of freshly-made content, which was afforded the financial backing and support of these massive media companies, and more importantly, higher quality production values, which has been a recipe for success. Television shows like Light the Night (華燈初上), Seqalu (斯卡羅) and Detention (返校) are just a few examples of the recent success that the addition of streaming services have helped bring to Taiwan, allowing the country to tell its own stories on an international level.

Link: 別再說韓劇比較好看!10大必看神作開啟台劇新高度,道盡職場辛酸血淚 (風博媒)

One of the other recent additions was the series Gold Leaf (茶金), lauded as the first-ever television show that was filmed entirely in Hoiluk (海陸腔), the most commonly spoken dialect of the Hakka language spoken in Taiwan. A co-production from the Taiwanese government’s Hakka Affairs Council (客家委員會) and the Public Television Service Foundation (公共電視), the twelve-part series focused on the family of entrepreneur Chiang A-hsin (姜阿新), who hailed from the predominately Hakka village of Beipu (北浦鎮) in Hsinchu.

Link: Hakka period drama ‘Gold Leaf’ to air in November (Hakka Affairs Council)

Telling the story of the family’s struggle to stay in business as the Japanese left Taiwan and the Chinese Nationalists took over, the series (is said to have) done an excellent job helping people learn about the booming tea trade during the 1950s, and it’s popularity got domestic tourists to visit places like Beipu Old Street (北浦老街) and the Daxi Tea Factory (大溪老茶產) to experience that history firsthand.

I have to admit though, I haven’t actually watched it..

The family of tea tycoons depicted in the television show, however, is very closely connected to the subject of today’s article, which will tell the story of an abandoned tea factory in the hills of Hsinchu. Having visited the abandoned factory on a few occasions prior to the television show coming out, I had never really made the connection between the two until I started doing a bit of research into the old building.

My personal interest in the tea factory came after my first of many visits to the recently restored Daxi Tea Factory. As I was looking for information about other Japanese-era tea factories around the country, once I found it, I visited a couple of times to get photos.

This however is where I have to add my usual disclaimer regarding my articles on Urban Exploration - In this article, I’ll provide historic information about the tea factory - I’ll even provide it’s name - What I won’t do though is provide readers with any of the other particulars, so if you find yourself so interested that you’d like to check it out on your for yourself, it shouldn’t take very long to figure out where it is.

Before I get into any details about the abandoned tea factory, it’s probably a good idea to start out by introducing talk about the man (and the family), of tea tycoons who owned it - and several others throughout the mountains of Hsinchu - and for whom the television show mentioned above is dedicated.

Chiang A-hsin (姜阿新)

The life of Chiang A-hsin was a long and eventful one, and given that there has been quite a bit recorded about the rise and fall of his family’s tea empire over the years, I’ll try to keep this a brief introduction.

Born in 1901 (明治34年), in what is now Baoshan Village (寶山鄉) in Hsinchu, Chiang A-hsin was adopted as a child by Chiang Qing-han (姜清漢), who was heir to the Beipu Chiang family, and who was described as ‘barren’ or unable to have children of his own.

Little seems to be written on the subject in English, but in Taiwan, it was common (for a variety of reasons) for well-off families to adopt children from families who would otherwise have trouble raising the child on their own. In this case, it was because the Chiang family required a male heir to carry on the family name, but in other cases it could be that the family required a daughter to marry to one of their sons, or for purposes of indentured servitude, etc.

Nevertheless, Chiang A-hsin was adopted and groomed to become the heir of the wealthy Beipu family, who struck it rich during the Qing Dynasty with their Jinguangfu Land Reclamation Company (金廣福墾號). Starting his education at the Beipu Public School (北浦公校), he then moved on to the prestigious Taihoku Kokugo Gakko (臺灣總督府國語學校 / たいわんそうとくふこくごがっこう) at the age of fourteen.

Shortly after his graduation from the college, he traveled to the Japanese mainland, and spent a year reading law at Meiji University (京明治大學) in Tokyo. However, do to pressing family matters back at home, he didn’t end up finishing his degree and instead returned to Taiwan to help out.

Over the next several years, Chiang attempted to invest in or start his own business on several occasions, but each attempt was met with opposition from his father. Chiang then took a job as the assistant to Tanaka Tori (田中利), the head of Hopposhō Village (北埔庄 / ほっぽしょう), known today as Beipu Village. He’d only end up spending two years in the position however as the opposition of his father turned into approval when A-hsin became the head of the family, and proved to his father that he was capable of investing the families wealth responsibly.

Even though his position as assistant to the head of the village might have been short-lived, Chiang used his time in office to familiarize himself with the growing tea manufacturing industry in the village, which was praised for the high-end product that it was producing. Using what he learned and the important networking opportunities that he had, Chiang threw his own hand into the industry by organizing the Beipu Tea Collective (北埔茶葉組合), which grew exponentially over the next few years - starting with the Beipu Tea Farm (北埔茶場) in 1934 (昭和9年), Emei Tea Factory (峨眉茶廠) in 1935 (昭和10年) and then the Hengshan Tea Factory (橫山茶廠), Wufeng Tea Factory (五峰茶廠), and finally the Daping Tea Factory in 1936 (昭和11年).

To give you of an idea of the high-quality nature of the tea that was being produced by Chaing’s Beipu Tea Collective, the tea being produced in the mountains of Hsinchu at the time was sold at a price ten times to typical market price for Oolong Tea at the time. Given the high quality of the tea and the reputation that came with it, Chiang formed partnerships with the Mitsui Agriculture and Forestry Association (三井農林會社), which brought the benefit of having the most modern tea-producing technology available at the time.

However, during the Second World War, the Governor General’s Office in Taipei moved quickly to control certain areas of the economy, especially those with regard to the supply of commodities. The production of tea was an important one for both domestic and international consumption, so the government took control in order to better siphon off the profits, which could be distributed for the war effort.

By 1941 (昭和16年), the “Beipu Tea Collective” was restructured into the Chikuto Tea Company (竹東製茶株式會社). Yet, thanks to his experience in the industry, and his notoriety, Chiang was able to continue as president, maintaining his position and influence within the industry.

After the war, the Chikuto tea Company was dissolved and the ownership of the tea factories was returned to their original owners. By that time, the reputation of Beipu’s tea was pretty solid, specializing in what is known in Hakka as “phong-fûng chhà” (椪風茶) or Oriental Beauty Tea (東方美人茶). In the Hakka language, the name of the tea was essentially “Braggers Tea”, which was used because the producers were ‘so proud of their product that they bragged to everyone’ about how much money they were making from selling it.

Link: Dongfang meiren 東方美人茶 (Wiki)

Shortly after the Chinese Nationalists took control of Taiwan, Chiang renamed the company Yung Kuang Tea Company (永光股份有限公司) and started exporting tea under the Three Star (三星) and Ho-ppo Tea (北埔茶) brands. The success of the global export industry apparently surpassed even that of India’s Darjeeling Tea for a short time, putting Taiwanese tea on the world stage and attracting guests from all over the world to visit Taiwan. With all the foreign tea trading companies visiting Beipu, Chiang decided to build his famous mansion in Beipu where his family lived and received guests.

However, things changed in the 1950s when other tea producing areas around the world, affected by the war resumed production. With its competitive advantage lost, Taiwan’s tea production started to suffer and the relationship between Chiang and his foreign partners suffered.

At wits end, Chiang eventually retired and the company was taken over by his daughter, who attempted to make changes to save the business. Ultimately, the international market, Taiwan’s political situation and the amount of loans proved too difficult to overcome and they were forced to file for bankruptcy in 1965 (民國54年). I don’t want to give you too many spoilers, so if you have the time to watch ‘Gold Leaf’ on Netflix, you’ll be able to see the struggles the family had to go through.

Chiang later moved to Taipei with his family and lived there until his death in 1982. Today, his historic mansion has been restored, and is open in Beipu for tours.

Daping Tea Factory (大平製茶厰)

The Daping Tea Factory (大平製茶厰) opened in June of 1934 (昭和9年) under the official name “Dapingwo Tea Cooperative Factory” (太平窩茶葉組合製茶工場), and was one of the first tea factories in the area that was able to make use of modern technology in the production process.

While the tea factory was officially part of Chiang A-hsin’s ‘Beipu Tea Collective’ mentioned above, throughout its history, it has been managed by a number of different groups of local tea farmers, more specifically after the war, the Hsinpu Liu family (劉氏), one the prominent clans of Hakka residents of the area.

Link: Hsinpu Ancestral Shrines (新埔宗祠)

The history of the factory is one that is reminiscent of many of Taiwan’s agricultural industries in that they had to find a way to deal with the transition of political control from the Japanese to the Chinese Nationalists. For the locals, the ability to successfully stay afloat in business during either era was a delicate (and dangerous) balancing act that required a considerable amount of political knowhow. The Beipu Tea Collective under the leadership of Chiang A-hsin, though, was one of the fortunate pieces of Taiwan’s agricultural industry that was able to successfully navigate the transition.

However, as I’ve already pointed out, Taiwan experienced somewhat of a ‘golden era’ of tea production after the war with the support of the Chinese Nationalist regime. When that golden era came to an end, not even endless government subsidies were even able to keep successful businessmen like Chiang A-hsin afloat, and many of the tea factories across the island started to shut down.

Tea baskets that have seen better days.

Despite the decline in the fortune of the Chiang family, the Daping Tea Factory was able to outlive many of the other tea plantations across the country, and with the cooperation of the government, the owners cultivated several varieties of tea. Transitioning away from Oriental Beauty (東方美人 / 青心大冇) to other types of of tea leaves, they produced popular varieties such as Black Tea (紅茶), Baozhong (包種茶) and Dong-ding (凍頂茶), which continue to be the most common varieties of tea that are cultivated in Taiwan today.

Interestingly, in the post-war period, the cultivation of tea in Taiwan expanded upon some of the experimentation that took place during the Japanese-era, and the result was a number of hybrid species that combined indigenous teas with those more common in India, and other major tea producing countries around the world. The cultivation of these new ‘Taiwan teas’ was streamlined throughout the 1950s and 1960s, and the teas being produced received official classifications based on the experimental process that was used to create them.

Instead of having a bunch of confusing names, the government promoted teas with a number - for example “Taiwan #1” (台茶1號) through “Taiwan #13” (台茶13號), a classification system that remains in place today - and was a beneficial exercise in marketing Taiwanese produced teas to the international market.

In the 1950s, there were over three-hundred tea factories spread throughout Taiwan, a third of them located in Hsinchu. Working together with the other fifteen factories in Hsinpu Village (新埔鎮), the tea produced in the area maintained a high reputation for quite some time, and the success of the export market helped to stabilize a tea industry that was showing signs of decline.

Nevertheless, the decline, which was brought on by international market trends dealt a decisive blow to Taiwan’s tea industry, and even though earnest attempts were made to revive the struggling industry, by 1988 (民國77年), only nine of the original fifteen factories in Hsinpu remained in operation. Less than a decade later, only two of them remained.

By 2013 (民國102年), almost all of the tea factories in the area had been abandoned, with the few remaining converted into tea wholesale businesses.

Unfortunately, information regarding the closure of Daping Tea Factory’s business operations is difficult to find, so I can’t give you an actual date as to when it went out of business, but it’s safe to say that it fell victim to the number of closures that took place between the late 1980s and 1990s.

It’s also difficult to say when the place was abandoned, but given that there was a residence and/or a dormitory within the building, it might have been occupied for a period of time after going out of business.

Recently, the arched wooden roof of one of the buildings collapsed, and out of concern for the local community, the owners of the properly planned to have the building torn down, but the Hsinchu County Bureau of Cultural Affairs (新竹縣政府文化局) stepped in and sought to have the building ‘protected’ for future use, although it is currently unclear as to what that will entail.

One would hope, given the popularity of the television series, as well as the Daxi Tea Factory as a tourist destination, that it’s likely that it might receive some attention sooner rather than later. But that’s up in the air at this point.

Link: 百年大平製茶廠 竹縣爭納古蹟 (自由時報)

Now, let me take a few minutes to detail the architectural design of the building, which even though is in pretty rough shape at the moment, remains quite interesting.

Visiting the factory today, its rather obvious that the original tea factory, constructed during the Japanese-era, was expanded upon several times over the post-war era to meet the needs of a modernizing industry. When we view the factory today, it is essentially split into three different sections - each of which varies with regard to its architectural design and construction methods.

It probably goes without saying that, as far as I’m concerned, the section that remains from the Japanese-era is the most interesting - but taking into consideration that it was constructed primarily constructed of wood in the 1930s, it’s also the part of the factory that is currently in the worst condition.

The original section of the tea factory was actually quite similar to what you can still see at the Daxi Tea Factory in Taoyuan in that it was a two-story brick building, which featured load-bearing walls. In both cases, the top floor was used as a drying area, while the first floor was where the tea was processed.

The roof that covered the drying area was a typical hip-and-gable roof (歇山頂) which was covered with red roof tiles (閩式紅瓦), a type of clay tile which are ubiquitous with traditional Hokkien (閩南) and Hakka (客家) buildings in Taiwan. While the decorative elements of the roof are subdued compared to most other historic buildings in Taiwan, the roof’s fusion of Japanese-style architectural design with that of Hakka elements is an interesting one, but not entirely unique, as you’ll see in the link below.

Link: Zhongli Elementary Teachers Dorms (壢小故事森林)

Starting with the shape of the roof, ‘hip-and-gable’ in this case is better referred to as irimoya-zukuri (入母屋造 / いりもやづくり) as it is one of the most common forms of traditional Japanese architectural design, and is used on anything from Buddhist temples and Shinto Shrines to buildings like this one. Roofs in this style tend to vary in the level of decorative elements added, and in this case the decorations are quite subdued.

Nevertheless, this style of architectural design tends to be quite practical given that the ‘hipped’ section provided excellent stability to the base of the building, while the ‘gable’ section ensures the stability of the roof. All of this was accomplished through a genius network of trusses (屋架) located within the ceiling that assists in distributing the weight and support the four-sided sloped hip roof (四坡頂).

If you explore the tea factory today, you can see the original wood used to help stabilize the roof in the section left standing and contrast it with the section that has already caved-in. In the latter, the trusses remain in pretty good shape despite having caved in and being open to the elements for a number of years, which likely points to the fact that they weren’t the cause of the cave in.

As mentioned above, the roof tiles feature as part of the roof’s decorative design, but the fusion of Japanese-style architecture with Taiwanese red roof tiles here tends to play a more functional role than a decorative one. Along the arched section of the roof, you’ll find what appear to be lines of cylindrical roof tiles separated by flat sections of tile that make it seem like ocean waves. The functional nature of the roof tiles placed in this way assist in controlling the flow of rain water.

With the building constructed during the Showa-era, construction techniques in Taiwan had become considerably more refined, so even though the weight of the roof was stabilized by the trusses within the building, the load-bearing brick walls allowed for a number of windows to be placed on all sides of the building to assist in the process of drying the tea leaves. Surrounding the remaining second-floor section of the second floor on three sides, the windows allow for a considerable amount of natural light and in the summer sun, the room tends to shine, making it the most interesting section of the building, photographically.

Diagram of the three sections of the tea factory based on when they were constructed.

Located to the rear of the original section of the building you’ll find a post-war addition to the original tea factory. This section, similar to the building in front is a two-story structure, but it also includes a basement where you can still find a considerable amount of the original machinery that was used in the process of tea production. Having all of this historic machinery just sitting there open to the elements is actually quite sad as it is just wasting away in its current condition. The basement of the building tends to be quite damp and muddy, so it’s hard to say that much of anything inside would be of any use other than for display purposes.

Finally, the most recent addition to the tea factory is simply a three-story reinforced concrete building that is typical of post-war design. The building features very little in terms of decorative elements and was never painted.

Essentially it looks like almost every Taiwanese house that was constructed over the past forty or fifty years. Within the interior of the building however you’ll find what was probably the factory’s administrative section as well as an area reserved as the dormitory for the factory’s employees, who were likely migrant laborers.

What is probably the best part of this section of the factory is that you can easily access the roof to get a better view of the caved-in section of the original tea factory, but if you do explore the building, you’ll want to be careful walking around as it could be somewhat dangerous as well.   

As mentioned earlier, this article is currently classified as one of my ‘urban exploration’ articles, which means that I won’t be sharing much about the location of the building, or how to gain entry to the building.

I do hope that at some point that I’ll be able to offer readers an update if and when the building is restored and re-opened to the public as a tourist attraction - So here’s to hoping that the popularity of “Gold Leaf” will rub off on local officials in Hsinchu looking to cash in on the renewed interest in Taiwan’s golden age of tea, something which this (and many other) tea factories played a role in.


The Fairy Cave Temple (仙洞巖 + 佛手洞)

Taiwan’s northern port city of Keelung has always been one of the nation’s most international cities. Having experienced periods of Dutch, Spanish, Chinese and Japanese rule, control of the northern port has always been the gateway to Taipei and the rest of Taiwan.

The Keelung of the modern era is a vibrant international port city with cruise ships from around the world docking in the harbor as well as a large number of cargo container ships coming and going.

With a history dating back several hundred years, the city has a number of historic destinations for tourists to visit and to learn about the special city, and its development over the centuries.

Unfortunately, something I’ve come to realize over the years is that Keelung rarely ever receives a fraction of the attention in the English-language as other areas of the country. I’ve always wondered if this was because some of the history in the area isn’t as well-documented or well-preserved, of its simply because it rains so much that most tourists prefer to just check out the night market whenever they’re in town.

Suffice to say, as a history buff, I’m a big fan of Keelung and over the next few months I’ll be introducing a number of the city’s tourist destinations. In this one I’m going to introduce a pretty cool, yet somewhat obscure Keelung tourist destination that (like so many other of the city’s attractions) has received little-to-no attention, or promotion in English-language tourism spheres. Obviously not every foreign tourist is as interested in Taiwan’s places of worship as I am, but when it comes to this one, I’m surprised that the tourist bureau hasn’t put in a little more effort given that it is located within a large cave next to the ocean.

If advertised properly, it could be one of those ‘mystical places of worship’ that foreign tourists are attracted to, especially since it is reminiscent to the beautiful Tham Khao Luang Cave (ถ้ำเขาหลวง) just outside of Bangkok in Thailand.

The so-called ‘Fairy Cave temple’ and the ‘Buddha’s Hand Cave,’ are both part of the same network of mountainous sea caverns located next to the port of Keelung and just like the rest of the city, this place of worship has a history that both spans the several eras of Taiwan’s colonial history, and even though it has evolved throughout the years, you’ll find that history written all over its walls.

No matter how much has changed at the cave throughout the years, it has always remained a place of worship steeped in local legend, and with the calming sound of the waves crashing against the shoreline, it can be a quiet place of refuge for anyone seeking a bit of solitude in the busy international port city.

Fairy Cave Temple (仙洞巖最勝寺)

With thousands of places of worship throughout Taiwan, tourists and locals alike are afforded a wide variety of religious destinations to visit. It’s safe to say however that only a handful of them have been constructed within a natural sea cave, allowing them to stand out from the rest.

The so-called ‘Fairy Cave’ (仙洞巖) as it is currently known has gone by a few different names over the past few centuries, but it has been a place of worship for much of Keelung’s recorded history.

Prior to becoming a place of worship, the cave was regarded as a natural refuge for local fishers when the weather turned foul, as it so often does along Taiwan’s north coast. Eventually setting up a shrine within the cave, the fishers made use of the space to pray for safety while out on the water.

It’s unclear as to when organized worship at the cave officially started, but in renowned poet Lee Feng-Shih’s (李逢時) poem titled “The Eight Scenic Wonders of Keelung” (雞籠八景詩), he references the cave by saying “You don’t have to have the ability to fly to become a fairy” (不必飛昇人亦仙), with references to the cave from other scholars to around sometime in the mid-nineteenth century.

View from the main entrance.

Note: The Chinese characters used for “Keelung” in the poem mentioned above is pronounced “jī lóng” (雞籠) in Mandarin or “Ke-lâng” in Taiwanese. While the Mandarin pronunciation remains the same today, the original characters are loosely translated as “Chicken Cage” (雞籠), and was the original name used for the area prior to 1876, when it was officially changed to the name we use today.

To answer an age-old question that many foreigners have - the reason why we refer to the city today as “Keelung” in English instead of “Jilong” is because that is the Taiwanese-Hokkien pronunciation (Ki-liông / Ke-lâng) of the city rather than the Mandarin one.

Link: 【臺灣地名真相】基隆叫基隆,是因為長得像雞籠嗎?

Without a clear recorded history prior to the Japanese-era, it is understood that the place of worship within the cave has gone by several names over the years being referred to as “Zuisheng Temple” (最勝寺), Rinzai Myōshin-ji Zuisheng Zen Temple (臨濟宗妙心寺派最勝寺), Dai-Ming Temple (代明宮) and Benten Shrine (辨天宮), among others.

These days it is referred to simply as the “Fairy Cave Temple” (仙洞巖), but formally retains its full name “Zuisheng Fairy Cave Temple” (仙洞巖最勝寺).

In 1872 (清同治11年), during the latter stages of the Qing Dynasty, a formal place of worship was constructed within the cave known as Dai-Ming Temple (代明宮), dedicated to Buddhist practice.

A few decades later when the Japanese took control of Taiwan in 1895, Keelung, or “Kiirun” (きーるん) as it became known, was one of the first areas where the Japanese were able to set up official administrative agencies. This was in part due to the port, Taiwan’s northern-most, becoming instrumental in transporting people and supplies to the island, in addition to already having an established, yet rudimentary railway link between the port and the capital.

Praying to one of the carved images on the cave walls.

The early years of the colonial era saw a considerable amount of Japanese nationals coming to the island for work (on a temporary or long-term basis), bringing with them knowledge and expertise as well as their cultural and religious practices. So, in addition to several Shinto Shrines constructed in the port area, a number of Japanese Buddhist groups started setting up roots in the city, most notably the Jodo (淨土宗), Soto (曹洞宗), Shingon (真言宗) and Rinzai (臨濟宗) sects.

Most notably for the Fairy Cave, the Myōshin-ji (妙心寺 / みょうしんじ), headquartered in Kyoto and the largest group within the Rinzai sect, initially seized upon the opportunity to set up shop in the ‘Fairy Cave’ but there are conflicting reports as to how long that shrine within the cave lasted.

Links: Huguo Rinzai Temple (臨濟護國禪寺) | Puji Temple (普濟寺)

There are differing accounts on what happened in the early 1900s, as there are claims that the shrine within the cave has always remained a Buddhist place of worship while others argue that the Buddha’s were re-located elsewhere in 1906 (明治39年), and a Shinto Shrine constructed on the site shortly after. The surprising thing is that the official records on the subject aren’t actually as clear, leading to debate within academic circles. Photographic evidence of the site makes it ‘somewhat’ clear that the Fairy Cave was converted into a Shinto Shrine in the late Meiji era.

With the consecration of a Shinto Shrine on the site taking place in 1911 (明治44年), it’s highly unlikely that any of the Buddhist-related materials remained within the cave as there are accounts that the statues of Shakyamuni (釋迦佛) were removed and sent elsewhere.

As a Shinto Shrine, Benten Shrine (仙洞弁天宮 / べんてんみや), predated the Keelung Shinto Shrine (基隆神社 / きーるんじんじゃ), and was one of a dozen shrines constructed in the Keelung area during the Japanese era.

Similar to the Keelung Shrine, the shrine was dedicated to Amaterasu (天照皇大神), the Three Deities Of Cultivation (開拓三神), Ōmononushi (大物主命), Emperor Sutoku (崇德天皇), and Prince Kitashirakawa Yoshihisa (北白川宮能久親王) in addition to Benzaitian (弁才天 / べんざいてん), or ‘Ichikishima-hime-no-mikoto’ (市杵島姫命 / “Heavenly Princess Ichikishima”), the goddess of water, music, arts, wisdom, wealth and fortune, whom the shrine was named after.

Link: Keelung Martyrs Shrine (基隆忠烈祠)

With a several decade history as a Shinto Shrine from 1911, until the colonial era ended in 1945, I’d venture to guess that some of the confusion with regard to the Fairy Cave is due to the fact that some of the Buddha statues enshrined there today originated in Japan and date back to the colonial era. What gives people the biggest headache trying to figure all of this out however was that the Goddess Benzaiten is a figure that was introduced to Taiwan with the arrival of the Japanese, and is worshipped interchangeably as both a Buddhist figure and a Shinto kami (deity).

Location of the cave marked on a Japanese-era map of the port of Keelung

Note: Belonging to a group known as the “Seven Lucky Gods” (七福神 / しちふくじん), Benzaiten is one of the most prominent deities within Japanese religious traditions that is worshipped in both Buddhism and Shintoism. Representing the syncretistic mixture of influences that have defined Japanese religion over the last thousand or more years. Originating as the Hindu Goddess Saraswati, and then incorporated within Buddhism and China and moving onto Japan, she has been a popular figure within Japanese religious traditions since the 6th Century. Given her prominent role within both religious traditions, worship of Benzaiten was one of the few ‘foreign’ influenced religious practices that was able to escape the separation of Buddhism and State Shinto during the Meiji Restoration (明治維新 / めいじいしん).

Academics point to historic photos of the exterior of the Fairy Cave taken during the Japanese-era with a torii gate (鳥居), and a traditional ‘walking path’ (參道) leading toward the cave as evidence that the place of worship was converted into a Shinto Shrine, given that these types of gates are almost always an indication of a Shinto Shrine. With regard to this specific goddess, that actually isn’t the best indicator as her worship is often the exception to the rule when it comes to these gates. As a syncretic goddess, both Shinto Shrines and Buddhist temples dedicated to her worship feature a torii gate. Fortunately, there’s a photo of the interior of the shrine (below) which clearly indicates that it was a Shinto Shrine as there is a ‘shintai’ (神体), known as a sacred mirror and is the repository of a Shinto deity.

Shrine located within the cave during the Japanese-era featuring a ‘sacred mirror.’

Interestingly, when the the colonial era came to an end and the Fairy Cave was converted back into a Buddhist temple, nothing changed with regard to the worship of Benzaiten, which continues to this day.

In the post-war era, the place of worship within the Fairy Cave was restored to its original name ‘Zuisheng Temple’ (最勝寺), and over the years it has been restored on a few occasions becoming a Keelung City Protected Heritage Site (基隆市古蹟) in 2006.

Now, let’s get into some specifics about the Fairy Cave in its current form.

As mentioned above, the cave was once a safe haven for fishers in the Keelung area, and as it predates the port, its formation took place over many thousands of years with erosion caused by seawater. As we know it today, it has a depth of about 80 meters and varies in width in the various sections of the cavern, but has a total space of about 1650㎡ (500坪).

Having recently gone under a period of restoration, the path to the Fairy Cave features a newly constructed ‘paifang’ gate (牌坊), a Chinese-style gate that demarcates the name of the cave and the temple within. Amazingly, the path that leads to the main entrance remains the same as the original ‘visiting path’ from its days as a Shinto Shrine, although the walkway was recently restored as well.

At the entrance to the cave you’ll find what looks like the facade of a typical Chinese-style place of worship that adds a bit of traditional decoration to the entrance as well as serving a practical role of stabilizing the cave-front, which could easily be destroyed by a land slide or an earthquake. The artificially constructed cave-front ‘temple facade’ features beautiful golden calligraphy that reads “仙洞巖” (Fairy Cave), and has a double-layered temple roof with a dharma wheel on the apex, indicating that a Buddhist place of worship is found within.

To the right of the main entrance you’ll find a large cement pedestal with a giant statue of the Buddha on it, but what interested me the most about the cave-front are the remnants of the Japanese-era Shinto Shrine on the opposite side of the giant Buddha where you’ll find some objects dating back to the early years of the Showa era.

Although the temple within the cave is primarily a Buddhist place of worship, like so many other temples throughout Taiwan, you’ll find a mixture of figures from both Buddhism and Taiwanese folk religion, with several interesting shrines inside. While space is obviously quite limited in the cave, you’ll find almost as many shrines as you would in a typical several-floored temple indicating a pretty good use of space.

The interior is essentially divided into three sections or ‘halls’ with the two largest known as “Yuantong Hall” (圓通寶殿) and “Mahavira Hall” (大雄寶殿), with a much smaller offshoot cave featuring a small shrine.

As soon as you enter the cave you’ll find yourself in the ‘Yuantong Hall’, with a shrine devoted to the Maitreya Buddha (彌勒佛), an offering table and an incense table very close to the front door. On both the left and right sides of the shrine you’ll find statues of the Four Heavenly Kings (四大天王), who are generally regarded as protector deities.

Passing by the first shrine, you’ll walk down a set of stairs and will find another shrine dedicated to a number of important Buddhist figures, including a couple variations of Guanyin (觀世音菩薩), accompanied by Skanda (韋馱菩薩), Samgharama (伽藍神) and the Earth God (土地公), a folk religion deity. On either side of the shrine you’ll also find a display of the famed eighteen arhats (十八羅漢), the Buddha’s most important disciples.

To the direct left of this shrine you’ll find the entrance to the smallest shrine room in the Fairy Cave, an extremely narrow several meter long path that is only wide enough for one-way traffic, and in parts becomes so small that you’ll have to crouch and twist and turn to get yourself through.

If you’re even a little claustrophobic, this path isn’t for you as it’s likely to give you a panic attack.

All of the hard work getting through the narrow path doesn’t really pay off for most people as once you get to the end you’re met with a simple shrine in a dark room where the air is a bit stagnant. The shrine at the end of the cave is dedicated to Benzaiten (弁才天 / べんざいてん), the Buddhist and Shinto figure mentioned above and is a fitting tribute to the Fairy Cave’s history.

The Benzaiten Shrine

Passing from the first part of the cave into the main area, you’ll find some beautifully carved images along the cave wall. These images took several years to create, and you’ll often find visitors praying next to them as they depict important Buddhist figures, including Manjusri (文殊菩薩), Ksitigarbha Buddha (地藏菩薩) and four images of Guanyin (觀世音菩薩). Unlike some of the other carvings on the cave wall that date back hundreds of years, these are relatively new as they were created in the early 1970s.

The Guanyin Shrine

As I mentioned earlier, the largest and widest section of the cave is home to the main shrine, known as “Mahavira Hall” (大雄寶殿), which doesn’t sound very Chinese, right? It is actually one of the most common titles used for Buddhist shrines throughout East Asia, translated directly from Sanskrit and literally means “Precious Hall of the Great Hero,” but is often translated simply as “Great Hall,” which I think loses a bit of its intended meaning.

In the dim-lit cave, the main shrine almost glows as you approach it with the large golden ‘Three Treasure’ Buddha statues (三寶佛). In the middle you’ll find Shakyamuni (釋迦牟尼佛) with the Medicine Buddha (藥師佛) and Amida Buddha (阿彌陀佛) on either side, accompanied by dozens of smaller Buddha statues surrounding them to the rear and sides. As the main attraction of the Fairy Cave temple, this area is usually the busiest with visitors stopping by to pray while others grab a cushion to sit on the floor to meditate.

It can be a busy place, but also quite peaceful at the same time.

Within the main cave you’ll also find three smaller shrines, two of which are housed in cute miniature temple-looking buildings. To the left of the shrine you’ll find the Goddess of Childbirth (註生娘娘), a local folk religion deity. The other miniature temple is dedicated to the legendary Chinese scholar and poet, Lu Dongbin (呂洞賓), who is most well-known today as one of the ‘Eight Immortals’ (八仙).

The Japanese Jizo statue

Finally, the last of the smaller shrines is located on the right of the main shrine - a nod to the cave’s history there is a small shrine to Ksitigarbha Buddha (地藏菩薩), better known in Japan as ‘Jizo’ (じぞうぼさつ), and is one of the nation’s most loved and respected religious figures. In this case, it’s important to note that the Jizo that appears in this shrine is a Japanese-style Buddha, although its history is unclear, it might possibly be one of the original statues from the Japanese-era.

Calligraphy etched into the walls

Finally, I think it’s important to mention that there are a number of carvings on the walls throughout the cave, some of which are not only historic, but are quite beautiful in the calligraphy that they present. With a collection of almost two dozen phrases and idioms ranging from the late Qing Dynasty through to the Japanese-era, it would honestly take me far too long to translate each of them for you, so I’m not going to bother at this point, but if you find yourself in the cave, I highly recommend taking some time to check them out even if you can’t understand what they say.

Buddha’s Hand Cave (佛手洞)

Entrance to the Buddha’s cave

Located less than thirty meters away from the entrance to the Fairy Cave, you’ll find a footpath that wraps around the mountain to reveal another cave entrance, this time to the ‘Buddha’s Hand Cave’ (佛手洞).

Prior to receiving its most recent name, the cave was home to a habitat of bats, and locals simply referred to the caverns as ‘the bat cave’ (蝙蝠洞). During the Second World War, the cave was used as an air raid shelter while allied bombing runs targeted the nearby port, and other military installations in the area. With so much human activity in the caves, the number of bats declined and eventually they had enough of all the humans invading their space and moved out.

Consisting of a number of caverns, at some point the local government poured a bunch of concrete on the cave floor and electrified areas to provide some extra light within the cave in order to better promote it to local tourists. While not entirely necessary, given the amount of natural light that comes into the caves, it probably saves people from injuring themselves on wet days, which lets face it is most of the time in Keelung.

Walking through the lit caverns of the Buddha’s cave

Remarkably quiet, save for the sound of tourists, the natural sea-eroded cave features a high ceiling and smooth cave walls thanks to thousands of years of weathering and erosion. With natural mountain water dripping from the ceiling, the cave can be damp at times, but the sound of water drops is sometimes all that you’ll hear while exploring the cave, which is a welcome break from the busy city.

The current name of the cave is derived from a naturally designed pattern on part of the cave ceiling that appears similar to a giant hand, similar to the image of the Buddha’s hand, which has become a well-known image within Buddhist iconography, signifying generosity and peace. The design, caused by natural weathering in the rock has turned somewhat green and is easily noticeable while exploring the cave.

If you find yourself visiting Keelung on a hot summer day, the cave can be a great place of refuge from the sun as the various entrances allow for a nice amount of air to blow through proving a natural air conditioner for visitors.

Can you see it?

If you’re like myself and aren’t particularly impressed by all the rock formations that are popular tourist destinations with the locals in Taiwan, never fear, exploring the cave is already a cool enough experience that you don’t really have to spend too much time checking out the so-called Buddha’s hand, even though I have to admit, it does actually look like a hand.

Getting There

 

Address: No. 1, Renan St, Zhongshan District, Keelung City (基隆市中山區仙洞里仁安街1號)

GPS: 25.145208°N 121.748374°E

Located on the western side of Keelung Harbor, both the Fairy Cave and Buddha’s Cave are located within a historic area of the city, but also a pretty remote section of town. As a somewhat popular tourist attraction, you’ll often find quite a few visitors on weekends and national holidays. However, unless you have your own means of transportation, getting to the cave is somewhat of a hassle for anyone unfamiliar with the city.

If you have access to your own means of transportation, simply input the address provided above into your GPS or Google Maps and you should have no problem arriving at the cave. Fortunately, there is an ample amount of parking nearby, so you shouldn’t have much trouble finding a spot, even if the cave is busy. It’s important to keep in mind though that the area is often frequented by large trucks transporting things back and forth out of the port, and the road conditions are often a bit difficult with what seems to be perpetual construction between the area where the station and the cave are located. If you’re driving a car, you may find yourself stuck in traffic while road work is taking place.

If you’ve ever read any of my articles about Keelung, you’ll probably have already seen my complaints regarding public transportation in the city - I absolutely love visiting Keelung, but without access to sharable bicycle and scooter systems like YouBike and GoShare, it makes getting around somewhat difficult for anyone coming from out-of-town without a car.

So if you’ve arrived in Keelung and are looking for a way to get around on your own, I recommend visiting one of the scooter rental shops opposite the train station where you can rent a scooter for the day.

If you don’t have a scooter license, your options will more or less rely on walking, taxi’s or city buses.

From the train station, the cave is about a thirty-nine minute walk, making a visit a major time investment, especially if you have other places to visit on your itinerary. Taking a taxi there and back can also be quite expensive, so your best option is to simply take one of the public buses that stop nearby.

To get to the Fairy Cave, you have the option of the following three bus routes:

  1. Keelung Bus (基隆公車) 301 (Taibaizhuang 太白莊)

  2. Keelung Bus (基隆公車) 302 (Zhongshan Senior High School 中山高中)

  3. Keelung Bus (基隆公車) 304 (Gaoyuan New Village 高遠新村)

For each of the buses, you can hop on at a bus station near the Keelung Train Station (基隆火車站), and you’ll get off at the Fairy Cave Stop (仙洞巖站) where both caves are a two minute walk away.

When you’re done, simply hop on one of the buses back to the train station.

For bus 301 and 304, you’ll find the bus stop at the South entrance to Keelung Station (基隆火車站南站) while 302 can be taken from the Keelung City Bus Station (基隆火車站總站) nearby.

While it might seem like somewhat of an obscure tourist destination, exploring a place of worship within a cave is actually a pretty interesting experience. The Fairy Cave is damp, and the air inside is a constant haze of incense, but the temple certainly stands apart from all of the others that you’ll come across in Taiwan.

A visit to both the Buddha’s Cave and the Fairy Cave will only require about an hour of your time, so if you’re in town to check out the famed night market, a stop over at these caves will be a cool adventure.

References

  1. 仙洞巖 | Xian Dong Yan (Wiki)

  2. 仙洞巖 | Fairy Cave (基隆旅遊網)

  3. 仙洞巖 (國家文化資產網)

  4. 仙洞巖 (台灣宗教文化資產)

  5. 仙洞巖與佛手洞 (地球上的火星人)

  6. 仙洞巖.佛手洞.大武崙海灘 (Tony的自然人文旅記)

  7. 佛手洞 (基隆旅遊網)