Travel

Manyueyuan Forest Recreation Park (滿月圓國家森林遊樂區)

Virgin Waterfall

After seven years, it’s about time for a much needed update to this article.

One of the first blog posts I published on this website, the first version of this article was posted when I was still quite new to this whole travel writing thing. Actually, now that I look back, even though the original had some nice photos, it embarrassingly contained very little usable information. So after more than half a decade, I figured it was about time to address that problem.

My writing style has evolved quite a bit over the years, and so has the way I present information on this blog, so I’ve written an entirely new article that will combine both old and new photos to give readers a better idea what this beautiful natural space has to offer.

Suffice to say, if you haven’t had the chance to visit the Manyueyuan Forest Recreation Park, you’re not exactly alone.

The park tends to be quite a popular one with domestic tourists, but hasn’t really appeared on the radar of international tourists yet, which is quite unfortunate. As one of only two of Taiwan’s designated ‘National Forest Recreation Parks’ located within the greater Taipei region, Manyueyuan serves as a great escape for weekend tourists wanting to get a taste of Taiwan’s stunning natural environment.

This massive forest reserve is home to a number of mountains, one of New Taipei’s most important rivers, several waterfalls, a number of hiking trails, and just so happens to be a great spot for bird and butterfly watching. Even better, a trip to the park can also be combined with a number of other popular tourist attractions within the area, making a day-trip there an eventful one.

Unfortunately, the one drawback is that getting to the park can be a bit of a hassle, especially for international tourists, as public transportation options are limited. Thankfully, there are now tour groups like Parkbus, which offer group trips to the park (and other hard to reach mountainous areas around the Taiwan), so if you’re interested in that kind of thing, I highly recommend checking them out as they’ll take care of all your travel-related headaches.

Link: Manyueyuan National Forest Recreation Area 滿月圓國家森林遊樂區 (Parkbus)

That being said, getting to the park on your own isn’t impossible, and I hope that this article will help to show you why all the effort it takes to get there is worth it.

In this updated version, I’ll introduce the park, the beautiful waterfalls within as well as the various hiking trails you’ll be able to enjoy when you visit. To start though, lets first take a look at Taiwan’s National Forest Recreation Parks, so that you can have a better idea of what’s actually going on in these environmental sanctuaries.

National Forest Recreation Parks (國家森林遊樂區)

Established by the Forestry Bureau in 1965 (民國54年), the government has designated a number of Taiwan’s mountainous areas as protected ‘Forest Recreation Parks’ (國家森林遊樂區). Over the six decades since these protected areas were established, the number of parks on the list has grown significantly, with many of them once utilized by the Forestry Bureau for the purpose of extracting natural resources.

Currently there are twenty-two designated areas around the country that have established Forest Recreation Parks, but that list of parks can often be somewhat confusing, even for locals, given that they often receive slightly different designations, and may or may not be included within what are considered National Parks (國家公園) or National Scenic Areas (國家級風景特定區). Officially, the list includes some twenty-two established areas, which are classified simply as ‘Forest Parks’ or ‘Forest Wetland Parks’, making the actual number of these spaces slightly misleading, given that they differ greatly in size and scope.

Nevertheless, no matter how you classify them, these parks range from tropical monsoon forests in the south and east of the country to temperate high-mountain forests in northern and central Taiwan. In each case, the Forestry Bureau has developed a system of walking paths and hiking trails within where visitors are able to enjoy the natural beauty of Taiwan at their leisure.

Below, I’ve compiled a list of the (current) areas classified as 'Forest Recreation Areas,’ each of which have become popular with local and international tourists, with a few of them becoming rather iconic.

    1. Taipingshan Forest Recreation Area (太平山國家森林遊樂區)

    2. Manyueyuan Forest Recreation Area (滿月圓國家森林遊樂區)

    3. Neidong Forest Recreation Area (內洞國家森林遊樂區)

    4. Dongyanshan Forest Recreation Area (東眼山國家森林遊樂區)

    5. Guanwu Forest Recreation Area (觀霧國家森林遊樂區)

    6. Mingchih Forest Recreation Area (明池國家森林遊樂區)

    7. Wuling Forest Recreation Area (武陵國家森林遊樂區)

    8. Basianshan Forest Recreation Area (八仙山國家森林遊樂區)

    9. Dasyueshan Forest Recreation Area (大雪山國家森林遊樂區)

    10. Hehuanshan Forest Recreation Area (合歡山國家森林遊樂區)

    11. Aowanda Forest Recreation Area (奧萬大國家森林遊樂區)

    12. Alishan Forest Recreation Area (阿里山國家森林遊樂區)

    13. Tengjhih Forest Recreation Area (藤枝國家森林遊樂區)

    14. Kenting Forest Recreation Area (墾丁國家森林遊樂區)

    15. Shuangliu Forest Recreation Area (雙流國家森林遊樂區)

    16. Jhihben Forest Recreation Area (知本國家森林遊樂區)

    17. Siangyang Forest Recreation Area (向陽國家森林遊樂區)

    18. Chihnan Forest Recreation Area (池南國家森林遊樂區)

    19. Fuyuan Forest Recreation Area (富源國家森林遊樂區)

Manyueyuan Forest Recreation Park

Hiking trails through the park

The Manyueyuan Forest Recreation Park (滿月圓森林遊樂區) is located on the territorial border between New Taipei City’s Sanxia District (三峽區) and Taoyuan county’s northern Fuxing District (復興區). As one of two designated forest parks in the greater Taipei area, the park is an invaluable environmental sanctuary in addition to being a pretty popular tourist attraction, with people traveling from around the country to visit. Consisting of 1573 acres of protected land, a number of forest trails, and some really beautiful waterfalls, a visit to the park has a little something for everyone looking to enjoy the outdoors.

Located within the mountainous area just outside of Sanxia, the Manyueyuan Forest Park is situated on land that combines parts of Manyueyuan Mountain (滿月圓山), Southern Xiongkong Mountain (熊空南山), Beichatian Mountain (北插天山), Laka Mountain (拉卡山) and Dongyan Mountain (東眼山). The elevation within the park ranges between 300 meters to 1700 meters above sea level, offering visitors and adventurous hikers a glimpse of Taiwan’s various temperate environments within a single space.

That being said, the mountains aren’t the only important natural aspect of the park as it is also home to the Ruizai Creek (蚋仔溪), which is a tributary to the Dabao River (大豹溪), one of New Taipei City’s most important rivers. Working hand-in-hand with the mountainous habitat, Ruizui Creek flows through the park, and over the years has crafted a beautiful river valley, acting as the lifeblood of the park, and as the source of the various waterfalls within.

While Manyueyuan is a protected forest sanctuary today, the area was originally the native home of the Llyung Topa (拉流斗霸), a tribe of Tayal Indigenous people (泰雅族), who made their homes along the river. More commonly known today as the Dabao Tribe (大豹社), named after the Dabao River (大豹溪), the people who lived in the area were essentially forced from their homes further into the mountains, first by the Qing and then later the Japanese.

When the Qing government removed its prohibition regarding entering Taiwan’s mountainous regions (開山撫番), Chinese inhabitants of Taiwan started a violent effort to force their way into the mountains of Sanxia in order to extract the area’s rich camphor reserves. This campaign resulted in what is referred to as the Takoham Incident (大嵙崁社事件), a violent affair that left many on both sides dead. Then, when the Japanese took control of Taiwan in 1895 (明治28年), a similar push into the mountains took place, resulting in guerilla-style warfare and unfortunately ended with a well-equipped army marching into the mountains and forcing the Indigenous people to leave their ancestral homeland.

It goes without saying that the encroachment of the Japanese on indigenous territories across the island often resulted in violence and misery for Taiwan’s indigenous people, but as they stood in the way of the empire’s ambition for the extraction of the island’s precious natural resources, the violence was relentless and unforgiving.

Ironically, there’s (somewhat of a hidden) Japanese memorial to the members of the Japanese army who were killed during the conflict on a mountain near Manyueyuan. Not many people know about it, but it is a sad reminder of the historic suffering of the Dabao Tribe. I recommend giving the article linked below a read if you’re interested in a rare English-language article dedicated to the history of what happened to the Llyung Topa people.

Link: Sanxia Loyal Spirit Monument (三峽忠魂碑)

Serving as a base for the extraction of the area’s rich reserve of camphor, the Manyueyuan area was also part of a Japanese reforestation effort that brought prized Japanese cedar (柳杉) to Taiwan for future extraction. Nevertheless, unlike the neighboring Dongyanshan Forest Recreation Area (東眼山國家森林遊樂區), little evidence remains of the historic logging industry within the park today. That being said, the cedar that was planted by the Japanese has been given well over a century to grow, creating a beautiful forest that boasts a wide variety of local and imported trees.

Note: Manyueyuan Forest Park is one of the best locations in Northern Taiwan to view the changing colors of the maple leaves. However, when this does happen, the park tends to explode with visitors, as it is probably one of the most popular times of the year to visit. For a Canadian like myself, there’s a bit of nostalgia to see the red and yellow maple trees, but if you choose this time of the year to visit, you’re also going to have to put up with a lot of traffic as well.

With the decline of the camphor industry in the 1960s, the Forestry Bureau (林務局) moved almost everything out of the area and later reserved an estimated 1,500 hectares of land to be eventually converted into a protected ‘Forest Recreation Park’ (國家森林遊樂區). The Manyueyuan Forest Recreation Park, named after Manyueyuan Mountain (滿月圓山) opened to the public in 1988 (民國77年), providing the people of Taiwan with a beautiful natural sanctuary, a short distance from the capital. Over the three decades that the the park has been open to the public, it has undergone a number of changes, but the important thing to keep in mind is that it remains a sustainable natural habitat for Taiwan’s wildlife, a protected forest reserve, and a popular tourist attraction.

However, even though the park famously combines both the mountains and the river, it would be an understatement to say that it also provides a very healthy habitat for wildlife, unfortunately, that hasn’t always been the case.

Taking into consideration the history of the forest and the harvesting of its natural resources over the past century, many of the area’s original human and wildlife residents moved to safer areas higher up in the mountains. The good news though is that thanks to the reforestation effort, and several long periods of closure (for a period of renovation, and then again during the COVID-19 pandemic), the park has started to come alive again. Recently installed motion-activated infrared cameras have started to show a significant return of the area’s wildlife. The cameras, which are used to collect data on the wildlife within the park, have recorded an increase in sightings of rare mammal and bird species that have made their return to the area.

Link: Sightings of elusive wildlife on the rise in Manyueyuan (Taipei Times)

The most visible (and less disturbed by human activity) are the Formosan Rock Macaques (台灣獼猴), which most visitors to the park are likely to encounter at some point foraging for food in the trees along the trails. If you’re lucky, you might also encounter Formosan Red-Bellied Squirrels (赤腹松鼠), Reeves’ muntjacs (台灣山羌), crab-eating mongooses (食蟹獴), ferret-badgers (鼬獾), Swinhoe's pheasants (藍腹鷴) and Taiwan bamboo partridges (台灣竹雞). The park is also home to a wide variety of other birds, reptiles and amphibians, and during the spring and summer months, an impressive variety of butterflies, making it an ideal location for bird watchers, who you’re likely to encounter in the forest taking photos of the over fifty different species of birds in the park.

That being said, Manyueyuan is often referred to by locals as a ‘Waterfall Paradise’ (瀑布天堂), and even though the forest trails, bird and butterfly watching attract visitors on a regular basis, the park’s beautiful waterfalls are probably one of the biggest reasons why so many people visit. Below, I’ll introduce each of the waterfalls as well as a few of the other important points of interest within the park before moving on to introducing the various hiking trails that are open to the public.

Manyueyuan Waterfall (滿月圓瀑布)

Manyueyuan Waterfall, which is be literally translated as “Full Moon Waterfall” is a twenty-meter high waterfall that can be viewed from several different vantage points. Unfortunately, no matter which side you’re viewing the steep waterfall from, you can’t really get a full view of it as half of it is obscured by a large stone.

Note: Due to it being obscured in this way, the waterfall has been nicknamed by locals as a ‘dragon waving its tail’ (神龍擺尾) because you can see the top of the falls, but not the bottom. I don’t particularly get the analogy, but it’s probably quite clever.

As you approach the falls along the hiking trail, there is a trail that climbs up a hill high above the falls on the right where you’ll find a covered pavilion where you can sit and enjoy the beauty of the falls. On the other hand, as you approach the falls, you’ll have to cross the “Full Moon Bridge” (滿月小橋) where you can enjoy the beauty of the river valley, and the lower section of the waterfall as it reappears from behind the large rock. Once you pass the bridge, you’ll walk up a set of stairs to the left of the waterfall that will take you to a platform space at the top of the falls.

Personally, I recommend anyone who visits the park to climb the hill to the right of the waterfall just before you reach the bridge as it offers a panoramic view of the falls from above, which is the best vantage point.

Silver Curtain Waterfall (銀簾瀑布)

Located not too far away from the top of the Manyueyuan Waterfall, you’ll find the Silver Curtain Waterfall. While not as large or impressive as the other two waterfalls within the park, the two meter high and five meter wide falls can be quite beautiful in the right light, especially if you are lucky enough to visit on a day when the sunlight is shining over the falls, which creates the ‘silver curtain’ effect.

To reach the falls, simply continue walking past the top of the Manyueyuan Waterfall until you reach the end of the flat stone area. The end of the trail is marked by guard rails, which have been put in place to prevent anyone from getting too close to the water.

Virgin Waterfall (處女瀑布)

What I personally consider the star attraction of the park, the (oddly named) ‘Virgin Waterfall’ is located along the left tributary of the Ruizai Creek. The twenty-five meter high cascading waterfall a stunning sight whenever you visit, but if you’re visiting on a sunny day, the waterfall is going to treat you to a beautiful rainbow display, created by a mixture of the light and mist. The probability of seeing the rainbow created by the waterfall is pretty high, but you may have to be patient, so I recommend if you are planning a visit to the park, plan to have a picnic or a rest while on one of the waterfall viewing platforms, so that you can get a glimpse of the light show.

Conveniently located next to the waterfall you’ll find a three-storey viewing platform that features benches on each of its level and offers beautiful vantage points to take photos of the waterfall. Sitting in the gazebo on a hot day is both calm and comforting as the waterfall treats visitors to a cool mist that acts like a natural air-conditioner, while it also dazzles with its rainbow displays.

And just to let you know, I have been lucky enough to see a rainbow at the waterfall every time I’ve visited the park, so I’m sure that if you’re patient enough, you’ll be treated with one as well.

Tourist Visitor Center (遊客中心)

The recently completed Visitor Center is located along the main hiking trail that visitors will take from the front gate prior to reaching any of the other hiking trails within the park. The large buildings are beautifully designed and feature washrooms for guests in addition to some impressive and informative displays about the natural environment within the park. The three exhibition spaces within the tourist visitor center are the Forest Building (森林館), River Building (溪流館) and the Butterfly Building (蝴蝶館), each of which has been opened within the last few years and features exhibitions that are probably more suitable for children, but are quite enjoyable nonetheless.

Refreshment Station (森林小舖)

Within the park, you’ll also find a small, but beautiful canteen, where a number of snacks and drinks are available for hungry hikers. The menu within the canteen tends to change quite regularly, but you can expect local snacks like dumplings, braised tea eggs, buns, rice dumplings, etc. There also a variety of hot teas, coffee and Taiwanese soups available. For the less adventurous, there are a number of packaged instant noodle options.

The prices within the shop are pretty much what you’d expect from any eatery around Taiwan, so don’t worry about it being a tourist trap.

Manyueyuan Hiking Trails (滿月圓健行步道)

Now that I’ve introduced the waterfalls and various points of interest within the park, I’m going to take some time to introduce the network of trails that have been set up for all our of enjoyment. The trails within the park are all well-developed and well-maintained, some of which have been recently given a fresh coat of paint, making them quite accessible for people of all ages.

That being said, not every trail within the park is considered ‘easy’ and although most of them are quite leisurely, it’s important that visitors keep track of where they are and where they intend to visit while in the park so that they don’t miss out.

Its also important to point out that even though most of the trails well-developed, not all of them are accessible for visitors with certain physical disabilities, or those with strollers. The Virgin Waterfall trail for example has quite a few stairs, making it relatively difficult if you’re traveling with a small child. So if you’d like to hike these trails, you might want to find a spot to fold up your stroller and leave it behind.

Ruizai Creek Ecological Trail (蚋仔溪生態步道)

The Ruizai Creek Ecological Trail is essentially just a newly developed trail that curves its way the park’s four designated parking lots, leading up the main entrance to the park. The trail is more or less just an added bonus to the rest of the park as it is just an off-shoot of the parking lot from the main road and provides visitors with the opportunity to check out the wide river basin prior to it joining up with the much larger Dabao River downstream. It also allows you to avoid any of the cars and scooters coming and going on the road to the other parking lots.

Total Length: 800 meters

Time Required: 20 minutes at the most.

The ‘Hiking Trail’ (健行步道)

Starting from the main entrance and following the river all the way past the Visitor Center and the Refreshment Station, the so-called ‘Hiking Trail’ is a (mostly) flat trail that connects to the other trails within the park. From the ticketing booth, the trail does have a gradual incline, but it is quite accessible for anyone who would like to enjoy a leisurely walk through the park. Similar to the Ruizai Creek Trail mentioned above, it’s part of the walking section of the park that most visitors have to pass by, but although it is forested in sections, it is just a leisurely walking trail that runs parallel to the river and offers views of the stream with plenty of places to stop and rest. That being said, this is essentially one of the most important trails within the park as it connects to all of the others, allowing visitors to head off in different directions.

While on the trail, you’ll find a number of informative displays that the have been set up to help inform visitors of the various species of wildlife and vegetation within the park.

Total Length: Between 1250 meters - 2km (the trail splits off at one section)

Time Required: 25-30 minutes.

Virgin Waterfall Trail (處女瀑布步道)

As an offshoot of the ‘Hiking Trail’ you’ll eventually come across a fork in the road where you’ll see signage that points in the direction of continuing along the path toward the Manyueyuan Waterfall, or cross the river on your way toward the Virgin Waterfall. Both waterfalls are worth the time and the effort, but if you only have enough time to check out one of them, this should be the one you choose.

The trail to the Virgin Waterfall isn’t a long one, but it is considered to be more difficult than the others due to the incline of the trail, which includes a number of stairs that takes you up along another section of the Ruizai Creek. From the start of the trail, you’ll cross the Manzu Bridge (滿足小僑) and then start your climb to the waterfall. Even though the hike is a little less than a kilometer long, it’ll feel like the most strenuous exercise that you’ll have had on your journey through the park thanks to all the stairs.

The trail ultimately comes to an end when you reach the Virgin Waterfall, which has a nice three-storey covered pavilion for you to view the waterfall and rest.

If you’re lucky, you may also be able to make use of the ‘Connecting Trail’ (連接步道) to take an easier and direct route back and forth from the Manyueyuan Waterfall Trail. I’ll introduce that trail in more detail below.

Total Length: 930 meters (+300 meters with connecting trail)

Time Required: 45 minutes (+10 minutes with connecting trail)

Manyueyuan Waterfall Trail (滿月圓瀑布步道)

As another offshoot of the main ‘Hiking Trail’ you’ll reach a fork in the road where you can turn right and continue along the path toward the Manyueyuan Waterfall. This trail is considerably easier than the Virgin Waterfall mentioned above in terms of the incline of the path, but it does feature a number of stairs that hikers will have to climb on either side of the waterfall to reach the end of the trail.

Much of this trail is covered covered by the forest, and is noticeably a lot more damp than the rest of the park as it is the area where you’ll find the Ruizai Creek at its strongest.

As mentioned earlier, the trail splits off into two sections, one where you’ll cross the beautiful ‘Full Moon Bridge’ (滿月小橋) and make your wall up to the top of the waterfall to an area where you can also enjoy the Silver Curtain Waterfall.

The other part of the trail is a section where you’ll climb a steep set of stairs prior to crossing the bridge. It will bring you to a platform high above the waterfall where you can enjoy panoramic views while sitting in a roof-covered pavilion.

Similar to the Virgin Waterfall trail mentioned above, hikers can make use of the ‘Connecting Trail’ (連接步道) to take an easier and more direct route to the other waterfall, rather than climbing all the way back down and starting all over again.

Total Length: 930 meters (+300 meters with connecting trail)

Time Required: 45 minutes (+10 minutes with connecting trail)

Connecting Trail (連接步道)

Making things convenient for hikers, there is a ‘Connecting Trail’ between the Virgin Waterfall Trail and the Manyueyuan Waterfall Trail that allows visitors to save quite a bit of time biking between the two waterfalls. That being said, it’s important to note that the ‘Connecting Trail’ has experienced long periods of closures in recent years due to the instability of the trail as it passes from one waterfall trail to the other. Unfortunately, it’s possible that the trail might be closed at any given time, so although it is an extremely convenient way to pass between the two waterfalls, you may end up discovering that it is blocked off with notices warning hikers not to enter.

You’ll want to keep this in mind as you hike through the park and ultimately be prepared to hike back to the start of the other trail.

Total Length: 300 meters

Time Required: 10 minutes

Self-Guided Trail (自導式步道)

What is it they say about taking the road less travelled?

Starting as an off-shoot from the ‘Hiking Trail’ that follows the river through the park, the ‘Self-Guided Trail’ follows a completely different route through the forest, ultimately connecting to the Manyueyuan Waterfall trail at the end. This trail tends to be the most secluded of all the trails in the park as well as being considered the most ‘difficult’, but it does offer those who take it a much different view of the lush untouched forest, where you’re also much more likely to encounter some of the local wildlife.

Taking a stroll through this section of forest tends to be pretty quiet, with far fewer hikers than the other trails, and it’s also a pretty good section for checking out the butterflies in spring and summer. This is also the area where you’ll find the trailhead for the Dongman Hiking trail, which will take you from Manyueyuan Forest Park to the Dongyanshan Forest Park.

If it’s your first visit to the park and you’d like to enjoy a bit of a hike, I recommend starting with this trail and taking it all the way to the Manyueyuan Waterfall before making your way back to the entrance along the much easier and more leisurely ‘Hiking Trail’.

Total Length: 1100 meters

Time Required: 40 minutes

Dongman Hiking Trail (東滿步道)

The longest trail in the park is an interesting one because it is essentially a one-way hike that’ll take the entire day and connects you from one Forest Recreation Park to another. The name “Dongman” (東滿) is a combination of the first characters in “Dongyanshan” (東眼山) another Forest Recreation Park located in the mountains of Taoyuan and “Manyueyuan” (滿月圓).

Hikers are free to choose to start the roughly eight kilometer hike in the Forest Park of their choice with one starting at a lower elevation and the other starting at a higher elevation. The trail is known for its panoramic views of the northern mountain range, but is considered an advanced hike, and should always be done in a group for safety.

The other thing that has to be reiterated is that since the hike starts in one park and ends in another, your method of getting there and getting home will be different, so it doesn’t make much sense to drive your car to one, do the hike, and end up stranded in the other. Fortunately, there are hiking groups like Parkbus that coordinate hikes to the trail and conveniently provides drop off at one park and pick up at the other, solving those logistical problems.

Trail length: 8km (4-5 hours one way)

Time Required: 4-5 hours (one way)

Getting There

 

Address: (新北市三峽區有木里174-1號)

GPS: 121.44470, 24.830391

Car / Scooter

If you have access to your own means of transportation, getting to the park is quite easy thanks to quick access to the expressway that runs between Sanxia (三峽) and Yingge (鶯歌). Simply get off of National Highway #3 at the Sanying Interchange (三鶯交流道) and make your way to Rural Highway North North 115. The best way to achieve this is to copy the address or the GPS coordinates provided above into your vehicle’s GPS or your phone’s Google Maps.

If you’re riding a scooter however, you obviously don’t have the option of taking the expressway, so you’ll have to find your way to Sanxia and then to the Rural Highway #115, where you’re able to drive.

In both cases you’ll ultimately follow the rural highway to the very end where you’ll find the park. Driving a car might seem like your best option, but it’s important to keep in mind that on weekends and during national holidays, the narrow mountainous road can get quite busy and you may find yourself stuck in a traffic jam on the way up the mountain.

If you’re on a scooter on the otherhand, you can simply zip past all the people sitting in traffic and enjoy the park at your leisure.

Public Transport

Unfortunately, the only way to get to Manyueyuan via public transportation is by bus, and that tends to be a bit of a pain in the ass.

First you’ll have to get yourself to Sanxia (三峽), and the best way to do that is to take Taipei Bus (臺北客運) #702 from Banqiao Station (板橋車站) or Taipei Bus (臺北客運) #812 from either Dingpu MRT Station (頂埔捷運站) or Yongning MRT Station (永寧捷運站) on the Blue Line (板南線) all the way to Sanxia Stop 1 (三峽一站). From there, you’ll need to hop on Taipei Bus #807, which will take you to the Manyueyuan Parking Lot.

While that sounds simple, it’s important to note that there are only a handful of buses that depart from Sanxia each day, so you’ll have to keep a tight schedule in order to ensure that you catch the bus there, and more importantly, your bus home.

Link: Taipei Bus #807 Real Time Location (Taipei eBus 大台北公車)

From Sanxia 1 Bus Terminal to Manyueyuan (三峽一站 - 滿月圓)

Weekday Departures: 05:20, 07:00, 09:30, 12:00, 15:00, 17:30

Weekend Departures: 06:00, 08:30, 11:00, 14:30, 17:30

From Manyueyuan Parking Lot to Sanxia (滿月圓 - 三峽一站)

Weekday Departures: 06:05, 07:45, 10:15, 12:45, 15:45, 18:10

Weekend Departures: 06:45, 09:10, 11:45, 15:15, 18:10

Once again, you’re going to have to be very careful about the amount of time you spend in the park if you are taking the bus home - If you miss the last bus out of the park, you’re going to find yourself stranded, and your only option might be to hitch a ride with another hiker who would be willing to drive you into town.

Park Admission Fees

It is somewhat uncommon for popular tourist destinations to charge an admission fee in Taiwan, but in this case, for the purpose of maintaining the quality of the trails, the administration of the park, and more importantly the wildlife conservation effort, a modest admission fee is collected at the entrance.

The current admission fee scheme is as follows:

Weekdays: Adults NT$80

Weekends & National Holidays: Adults NT$100

Group Rate (20 or more people): NT$80

Children: NT$50

Seniors (65+): NT$10

Hours

Weekdays: 08:00 - 17:00

Weekends: 07:00 - 17:00

The park is open year-round, but is closed for Lunar New Year’s Eve (除夕). The Visitor Center on the other hand doesn’t open on Tuesdays.

If you are looking for something to do on the weekend or during a holiday, a quick trip to Manyueyuan for a bit of nature is definitely worth a visit. Not only are the trails within the park beautiful, but you also get to see a couple of beautiful waterfalls and possibly even some wild monkeys.

And hey, if you arrive early enough and still have time and energy for another short hike, you can make your day complete and visit the nearby Cloud Forest waterfall (雲森瀑布), or just take a dip in one of the pool areas of the Dabao River on the way out of the mountain. Finally, why not end your day checking out Sanxia Old Street (三峽老街), where you can fill your belly with some pretty good food!

References

  1. 滿月圓國家森林遊樂區 (台灣山林悠遊網)

  2. 滿月圓國家森林遊樂區 (新北市觀光旅遊網)

  3. 滿月圓國家森林遊樂區 (Wiki)

  4. 三峽.滿月圓 (Tony的自然人文旅記)

  5. 滿月圓人團圓,隱身於中海拔森林裡,在大台北地區就能四季森林體驗!(微笑台灣)

  6. 國家森林遊樂區 (Wiki)

  7. Manyueyuan National Forest Recreation Area (Wiki)

  8. Manyueyuan Forest Recreation Area (Taiwan Forest Recreation)

  9. Manyueyuan National Forest Recreation Area (Parkbus)

  10. Sightings of elusive wildlife on the rise in Manyueyuan (Taipei Times)


Taiwan New Cultural Movement Memorial Hall (臺灣新文化運動紀念館)

Walking through the recently restored Datong Police Precinct, it’s difficult not to respect the architectural beauty of the building. Like many of the places that I write about these days, it was constructed during the island’s five-decade long Japanese Colonial Era, and even though it was simply one of several police stations constructed in the capital, compared with contemporary stations, it seems like they put a little extra love into its design that is unparalleled these days.

However, while I was walking through the building and taking photos of its stunning architectural beauty, I came across an elderly volunteer, who found it interesting that a foreigner was visiting the building. After the typical awkward introductions in English, there was a sigh of relief when I let him know that I speak Mandarin. These encounters with (talkative) elderly volunteers have become common for me in recent years, and although it’s nice to chat with them (and learning from them) from time to time, I’m usually on a tight schedule trying to take photos, so I try to keep conversations short. Nevertheless, in this case, the volunteer had some things that he wanted to get off his chest, and likewise had some things to show me that I wouldn’t have otherwise noticed.

I was simply there just to take photos of the beautiful Japanese-era architecture, but what I got was a quick crash course on why this historic police precinct was ‘re-born’ as the “New Cultural Movement Memorial Hall,” which is ultimately a sad story about the struggles of the past eight decades of Taiwan’s history.

The elderly volunteer explained that when the Japanese constructed the building in the late stages of their control of Taiwan, the situation around the capital was quite stable. The building came complete with jail cells, but the crime rate was pretty low, so it was mostly used as a place for drunken and disorderly members of society after a night out on the town. Obviously, I’m sure that’s a rose-colored glasses version of history, but the point he was making was to differentiate the Japanese-era experience with what came afterwards.

Pointing at one of the walls in the the jail cell, the elderly volunteer asked me to take a look at words that were etched into the concrete that read: “Down with the Republic of China” (打到中華民國), something that was intentionally left there when the building was restored. The volunteer then ushered me to the other side of the room where he showed me what looked like a water tank, but was actually a torture device known as a water dungeon. Noting that the device was used rather extensively to torture political prisoners during the White Terror (白色恐怖) era of repression from the late 1940s to the 1980s.

Quickly realizing that my photo excursion to this historic building was turning into a learning experience, it became obvious that the elderly volunteer had a lot to say about the subject, but it was also quite clear that as a resident of the area, he also lived through much of the political repression that the people of Taiwan suffered after the arrival of the Chinese Nationalists.

This building wasn’t simply just another one of the pretty Japanese-era buildings that I frequent, it was one with a very dark history. One of the ‘historical sites of injustice’ (不義遺址), a collection of sites brought back to life to help people better understand the historic injustices suffered by generations of Taiwanese, destinations like this police station highlight the struggles of those who helped to bring about the end of Martial Law, and the nation’s transition into one of the region’s most vibrant democracies.

Link: Why People Are Flocking to a Symbol of Taiwan’s Authoritarian Past (Amy Chang Chien, John Liu and Chris Horton / NY Times)

In this article, I will introduce the history and architectural design of the historic police station, but I’ll also spend time introducing the purpose of the memorial hall that occupies the space today. Suffice to say, memorial halls like this are important for realizing transitional justice, and recognizing the crimes of the past while also helping educate younger people about the history of their nation so that they can forge ahead and continue on the road to helping Taiwan become a freer and fairer country.

North Taipei Police Station (臺北北警察署)

When the Japanese arrived in Taiwan in 1895 (明治28年), the capital was nothing compared to what we’re used to today. Taipei, or what became known as “Taihoku” (台北市 / たいほくし) was a walled area that was about five-kilometers in length accessible by the East Gate (景福門), North Gate (承恩門), West Gate (寶成門) and the South Gate (麗正門). For the Japanese, the confined area within the city was far too small given their plans for the future, so they quickly got to work on pulling down the walls and developing the city.

Where one might become slightly confused is that police service in the city was initially divided between the ‘northern’ and ‘southern’ sections of the city, which at the time wasn’t actually that large of an area. The ‘Southern Police Precinct’ (臺北南警察署) was constructed close to where the ‘North Gate’ is located, and the original Northern Police Precinct (臺北北警察署) was located in Dadaocheng, the most commercially prosperous area of the capital. Geographically, this makes sense, but if you’re not really familiar with the city’s historic set-up, you might find the naming somewhat baffling in that the ‘Southern Police Station’ was located next to the ‘Northern Gate.’ The simple answer here is that prior to the arrival of the Japanese, the northern section of the city only extended to the North Gate area, growing exponentially since then.

As the capital grew in both area and population, both the north and south stations became far too small for the purpose they served, so starting in 1929 (昭和4年), the second generation South Taipei Police Station was constructed, and then four years later in 1933 (昭和8年), the Taipei North Police Station was completed.

Interestingly, if you take a look at historic photos of both of the buildings (below), you’ll probably notice that they look quite similar in design. This is because they were actually quite generic as the architectural style used to construct these buildings had become common for larger police stations in Japan at the time, which is something I’ll explain in further detail below.

Note: The South Taipei Police Precinct has already been torn down.

Officially opened on April 26th, 1933, the North Taipei Police Station (臺北北警察署 / たいぺいきたけいさつしょ) was constructed a short distance from the original. Replacing a much smaller Qing-era building, which had a bit of a bad reputation (due to protests and arrests of intellectuals in the 1920s), the newer, much larger building was constructed using modern design techniques. Sadly though, it wouldn’t be long until it’s reputation would become exponentially worse than its predecessor.

For the remainder of the Japanese-era, the station remained in operation as normal, but when the Second World War came to an end and the Japanese were forced to surrender control of Taiwan, a number of changes took place, in addition to some pretty terrible events that cemented the station’s place in history. Playing a role in what has become known as the 228-Incident (二二八事件), an island-wide event that started in Daodaocheng, a short distance from the station. It also became home to the Criminal Investigation Corps (臺灣省警務處刑警總隊拘留所), which was later discovered to be part of the state intelligence apparatus that worked hand-in-hand with the infamous Taiwan Garrison Command (警備總部).

Investigations into the history of the White Terror Period (白色恐怖) from 1947 to 1987 are ongoing, so the actual number of political prisoners who passed through the station remains, but what we do know is that the building and the jail within were used extensively to ‘temporarily’ house political prisoners, who were interrogated and tortured in the building, prior to being sent to more ‘private' locations where they were likely to never be seen again.

Considered by the National Human Rights Museum as one of the historical sites of injustice’ (不義遺址) mentioned earlier, the number of political prisoners who passed through the station is unlikely to be an insignificant number, nevertheless, as the political situation in the country started to stabilize by the 1990s, the building became just a regular police station, until it was finally put out service in 2012.

Soon after the ‘Datong Police Station’ (大同分局) moved to a much larger building next door, the original was designated by Taipei City as a Protected Historic Property and plans for restoration were drawn up.

Below, I’m going to provide a brief timeline of the station’s history before I move onto its architectural design:  

North Taipei Police Precinct Timeline

  • 1920-1932 (大正9年 - 昭和7年) - The first generation Taipei North Police Station was located within a much smaller building for a twelve year period where the Carrefour hyper-mart exists today. This was the building where Chiang Wei-shui and others were imprisoned.

  • 1932 (昭和7年) - Construction on the new police station starts on August 8th.

  • 1933 (昭和8年) - Construction on the new station is completed on April 15th, and the building is officially opened on April 26th.

  • 1945 (昭和20年) - Soon after the Chinese Nationalists take control of Taiwan, the station is renamed “Taipei #1 Precinct” (第一分局).

  • 1949 (民國38年) - The police station becomes home to the Criminal Investigation Corps, which is officially a ‘police’ organization but is under the umbrella of the state intelligence apparatus, and the building is used for the imprisonment and torture of political prisoners.

  • 1985 (民國74年) - The station is renamed “Ningxia Police Station” (寧夏分局)

  • 1990 (民國79年) - The station is renamed “Datong Police Station” (大同分局)

  • 1998 (民國87年) - The building is officially recognized as a Taipei City Historic Property (市定古蹟)

  • 2006 (民國95年) - Plans are made by the city government to restore the building and convert it into the New Cultural Movement Memorial Hall, once construction on the new Datong Police Branch is completed.

  • 2012 (民國101年) - The Datong Police Station officially moves to its new location (next to the original building) and once the building is vacated, preparations are made for its restoration.

  • 2018 (民國107年) - The Taiwan New Cultural Movement Memorial Hall officially opens on October 14th.

Architectural Design

At this point, you’re probably thinking, is it really necessary to describe the architectural design of a police station? It is after-all just an old building where some terrible things happened. To answer your question yes, I think it’s important to (at least) briefly talk about the design of the building, because there are some tidbits of information that make it quite interesting.

I promise though, I won’t spend as much time as I usually do on this section.

To start, I suppose the first interesting thing about the design of the building is that it part of a very formulaic as far as police stations like this go - If we take a look at the historic police stations constructed during the early years of the Showa-era in both Taiwan and Japan, there are some architectural characteristics that are shared by all of them. So, let’s first take a look at some of historic stations (of a similar size) here in Taiwan so you’ll better understand what I’m talking about.

What you’ll notice in each of the examples above is that they were all similarly constructed on the corner of a road in either a “L” or “V” shape, were generously sized two-leveled structures, and more specifically ranged from 524.6 - 565.2 square meters in total. Essentially, despite a few minor decorative differences, they all more or less followed the same architectural style and size.

After almost forty years of development, by the time the Showa-era came along, the Japanese had become rather adept and had all of the infrastructure in place to construct modern buildings like this in Taiwan. The combination of improved construction techniques, a better understanding of Taiwan’s natural environment, and the availability of construction materials made it much easier for the authorities to construct larger buildings that would be able to withstand the test of time, for a fraction of the price, which made projects like this much more feasible.

If you’ve been reading my articles for any period of time, you’ll probably notice that I tend to focus more on the traditional-looking Japanese-style buildings, most of which were constructed with timber. What’s important to keep in mind with regard to these larger civic buildings, however is that in the aftermath of the devastating Great Kanto Earthquake (関東大地震) in 1923 (大正12), attitudes regarding construction and building safety became an important issue within Japanese society. It was around this time that the use of reinforced concrete structures started appearing more regularly as a more modern approach to construction, safety and the longevity of buildings became paramount. Earthquake-proofing, however became essential within the Governor General’s official building-standard codes after the Shinchiku-Taichu Earthquake (新竹‧台中地震 / しんちく‧たいちゅうじしん) of 1935 (昭和10年) caused massive damage around the island.

Constructed using reinforced concrete with brick load-bearing wall elements and a steel frame, the ‘modern approach’ to architectural design that was taking place here differed from the traditional approach. In the latter, designers placed more importance on the load-bearing ability of the walls to withstand the weight of the roof and the floors above. In this case, the steel frame, brick walls and a network of columns and beams on the ground level and the second floor were better suited to maintain the stability of the building, especially in the case of an earthquake.

One of the most interesting tidbits of information regarding the reinforced concrete that was used to construct this specific building (and several others around the capital) is that the same stone that was made up the original walls that surrounded Qing-era Taipei City. So even though the stone was re-made into the exterior of the building that we see today, the concrete predates the building by more than half a century.

What’s most noticeable with regard to these modern civic buildings is that they were constructed with fewer decorative elements than traditional style buildings. That doesn’t mean they didn’t add any special touches to the building, instead, I’d argue that the what they did add, stands out as somewhat of a lost art-form within modern construction as the Art-Deco architectural style turned what was a simple police station into an elegant building.

Starting from the shape of the building, it may not seem obvious, but the “L-shape” on the corner makes it an opposing structure as it stretches along two different roads. The modern building techniques and steel-frame permitted exterior walls that feature a number of arched and semi-circular windows, which allowed for a considerable amount of natural light to enter the building. The most impressive aspect of the exterior is where the building curves in a ‘half-moon’ shape on the corner, which is where you’ll find the covered portico that feature columns and a set of stairs that open up to the front door.

Once inside, you get to see more of the Art-Deco decorative elements at work with the spacious front hall, high ceilings, large arched corridors and the absolutely beautiful staircase located in the center of the building. Suffice to say, over the past nine decades, a considerable amount of alterations have taken place within the interior of the building, so the number of rooms within the space is somewhat unclear, but what remains true is that after the war, the station was home to more than two-hundred officers, making it a pretty cramped space. This ultimately necessitated a third floor expansion in the 1960s, which has since been removed to restore the building to its original likeness.

One of the main attractions for most visitors today is the jail area (拘留所) of the building, which is connected to the rear of the building. The fan-shaped jail allowed for a single officer to watch over seven triangular jail cells from a station in the middle. For most visitors, it’s likely their first time to encounter such a space, but it’s important to remember the nefarious events that took place in Taiwan over the past century, making this a solemn place for the people who suffered political persecution within the building and elsewhere. Much of the jail has been restored to its original condition and visitors are free to enter one or two of the cells to experience the cramped space.

Directly to the rear of where the presiding officer would have watched the prisoners is a room that is home to the infamous Water Dungeon (水牢), a torture device that was constructed during the Japanese-era, but widely used later on as a means of extracting confessions out of political prisoners. A live-feed has been installed to allow visitors to view what it looks like within the dungeon, but you can’t actually go down, nor would you probably want to.

On that note, I’m going to move on to why this historic building has become home to a memorial hall for the political prisoners who had the misfortune of being brought to the building both during the Japanese era and the current era.

Taiwan New Cultural Movement Memorial Hall

(臺灣新文化運動紀念館)

Now that I’ve introduced the history and architectural design of the building itself, I think it’s important to first expand on the history of the “New Cultural Movement” (新文化運動) before I introduce the memorial hall that occupies the building today, so that readers have a better understanding as to why it’s a significant memorial for the people of Taiwan, and especially with regard to the neighborhood where it’s located.

Having written about the history of the Dadaocheng area several times already, I’m going to start simply by explaining briefly some of the important events that led up to the formation of the New Culture Movement: Originally the Bangka (艋舺) area, known today as “Wanhua District” (萬華區) was the first part of the capital that was opened up for international exchange and trading with a port that allowed boats to travel up the Keelung river and out to sea. The economic prosperity of the area however brought about issues between groups of immigrants that hailed from different regions of China’s Fujian Province (福建省).

Most importantly with regard to the Dadaocheng area, the immigrants who came to Taiwan from Tong-An County (同安縣), which is today a northern district of Xiamen city (廈門市) were the ones who had the most trouble as the more dominant groups weren’t willing to share their economic prosperity with them.

In 1853, hostilities broke out (頂下郊拚) between the four major groups of immigrants who occupied the port area, and ultimately finding themselves on the losing side of the conflict, the immigrants hailing from Tong-An county packed up and moved out of Bangka, resettling in nearby Dadaocheng.

Settlement in the Dadaocheng area (pronounced: Tōa-tiū-tiâ in Taiwanese Hokkien) starting a few years prior by another group of immigrants from Tong-An, who had migrated from Taiwan's northern port of Keelung to do business in the city, so those who found themselves fleeing Bangka were welcomed. It was a move that ultimately proved to be extremely beneficial for those displaced as they used their resources and knowledge to further develop Dadaocheng, which also had its own wharf.

Looking back, losing the feud was probably the best thing that could have happened given that the port in Bangka shortly after started having silting issues, making the it unusable for the boats that would have docked there, allowing Dadaocheng to transform itself into a commercially successful port of trade. By the time the Japanese took control of Taiwan in 1895, the Dadaocheng area was the most commercially successful area of the island with international exchange and trade fueling economic prosperity, and more importantly for today’s topic, attracting literati and scholars from all over Taiwan.

By the 1920s, intellectuals in Taiwan, influenced by social movements taking place elsewhere around the world, started forming groups advocating for an end to colonial rule and for national self-determination. Scholars such as Chiang Wei-shui (蔣渭水) and Lin Hsien-tang (林獻堂) founded groups like the Taiwan Cultural Association (台灣文化協會), and the Taiwanese People’s Party (臺灣民眾黨), one of which is the inspiration for the memorial hall today.

Links: Chiang Wei-shui | Lin Hsien-tang (Wiki)

The New Culture Movement advocated for ‘a self-help enlightenment movement for the social liberation and cultural advancement of the Taiwanese people’ inspired by President Woodrow Wilson’s promotion of the ideology of national self-determination. Even though many of the intellectuals in the group were among the few lucky enough to be highly educated in Japanese universities, they still advocated that the ‘cure’ for Taiwan’s sociocultural and national illnesses were simple things such as access to formal education, professional training, kindergartens, libraries and newspaper reading clubs.

To assist in solving these problems, the association published the Taiwan People’s Daily (台灣民報), a newspaper that served as an alternative to the colonial government’s official newspaper, and they organized ‘cultural schools’ for the less fortunate in society, held cultural lecture groups and seminars, established ‘newspaper reading clubs’ (a topic that is wonderfully put on display at the museum today), organized and performed cultural plays and showings of foreign films, and opened book stores around the island.

All in the hope of cultivating the seeds of literacy and social enlightenment among the people of Taiwan.

To say the least, in many ways, the New Cultural Movement’s goals started creating change throughout Taiwan, and many of their ideologies continue to be promoted today on the road to strengthening the nation’s democracy and civil society.

Some of the New Culture movement educational pieces on display.

However, even though it all might sound utopian, the reality is that the Japanese empire at the time was quickly turning into a fascist state, and these social movements seeking to promote Taiwanese self-determination weren’t exactly looked upon favorably by nationalists. Thus, the government cracked down on these groups and members were arrested and imprisoned. Commemorating those efforts, the New Culture Movement Memorial Hall (臺灣新文化運動紀念館) was established within the very same police station where Chiang Wei-shui, and many of his contemporaries were held after their arrests.

Established on October 14th, 2018 (民國107年), the historic police station has been completely restored and features educational exhibits about the New Culture Movement on the first floor and a number of revolving exhibitions on the second floor that focus on the various aspects of the movement and it’s effect on Taiwanese society from the 1920s until now.

In addition to the permanent and revolving exhibitions within the memorial hall, the staff is tasked with organizing seminars, forums, book exhibitions, guided street tours, bazaars and concerts throughout the year, making a visit to the hall one that tourists and every day citizens alike can enjoy on more than one occasion.

And hey, if you’re in the area and are simply looking for a relaxing place to sit and enjoy a coffee, you can visit the 8jincafé (八斤所) on the first floor, to the left of the main entrance, where you’ll get to enjoy the historic ambiance of the old building while enjoying some freshly brewed single-origin coffee.

Link: 8jincafé (八斤所)

As one of the (current) thirty-one sites under the stewardship of the National Human Rights Museum’s (國家人權博物館) ‘Historical Sites of Injustice’ (不義遺址) project, the memorial hall located within the historic police station today focuses on the Cultural Movements of the Japanese-era, but it goes without saying that the police station was also involved in what the Human Rights Museum defines as a “detention, interrogation, torture, coercion, prosecution, trials, and internment of political dissidents during the White Terror period’ which “can be found all over Taiwan, including on the islands of Kinmen, Matsu and Penghu” and “were witnesses to the major historical traumas undergone by Taiwan in its development of human rights.

As the police station became home to the Criminal Investigation Corps (臺灣省警務處刑警總隊拘留所), which unofficially acted as part of the state intelligence apparatus with police serving a dual-role as members of the infamous Taiwan Provincial Security Command (省保安司令部) and the Taiwan Garrison Command (警備總部) who used the building as a temporary detention center for confining political prisoners during the White Terror period where they would be questioned and tortured prior to being sent elsewhere.

The topic of transitional justice is a heavy one, especially as the historic crimes of the White Terror Period (白色恐怖) continue to come to light, but I do recommend anyone reading this to take some time to check out the Sites of Injustice website linked below, which provides excellent resources in both Chinese and English regarding one of the longest periods of imposed Martial Law in the world’s history, where the people of Taiwan were subjected to political repression and unspeakable cruelty. The website provides information on what has been uncovered as well as the sites that we’re able to visit to learn more about the topic.

Link: Historical Sites of Injustice (不義遺址)

The Taiwan New Cultural Movement Memorial Hall is open from Tuesday to Sunday (Closed on Mondays) from 9:30 - 17:00 and visiting is free of charge.

Website: Taiwan New Cultural Movement Memorial Hall | Facebook (Both Chinese Only)


Getting There

 

Address: #87 Ningxia Road, Datong District, Taipei (大同區寧夏路87號)

GPS: 25.059430, 121.514900

Located in Taipei’s historic Datong District (大同區), the Taiwan New Cultural Movement Memorial Hall is conveniently positioned within walking distance from several of the city’s MRT stations, and is likewise serviced by numerous bus routes, making getting to the area relatively easy for most traveller.

Within walking distance from Ningxia Nightmarket (寧夏夜市) and the Dadaocheng (大稻埕) area, there are considerable amount of things to see and do while visiting the area, and the addition of this new memorial hall is an excellent stop for anyone hoping to learn more about Taiwan’s modern history.

Taipei MRT

One of the easiest ways to visit the Memorial Hall is to make your way to any of the three subway stations listed below and from there walking to the hall. From either of the three stations, it shouldn’t take any longer than ten minutes to reach the hall.

  1. Shuanglian MRT Station (雙連捷運站) - From Exit 1, turn left on Minsheng West Road (民生西路) and continue walking straight until you reach Ningxia Road (寧夏路) where you’ll turn right and continue walking straight until you reach the hall.

  2. Minquan West Road MRT Station (民權西路捷運站) - From Exit 3 walk south until you reach Jinxi Street (錦西街) where you turn right and walk straight until you reach the hall.

  3. Daqiaotou MRT Station (大橋頭捷運站) - From the station simply walk south down Chongqing North Road (重慶北路) until you reach the Carrefour. The memorial hall is located to the rear of the building.

Bus

Located between the Minsheng Chongqing Road Intersection (民生重慶路口站) and the Liangzhou Chongqing Road Intersection (涼州重慶路口站) bus stops, travelers have a number of options for bus routes to the area. Both of the bus stops are located along the bus Chongqing North Road (重慶北路), and once you get off, you’ll have to cross to the side of the street where you see the Chongqing Road Carrefour (家樂福重慶店). From there, the memorial hall is a short distance to the rear of the building, which means that taking the bus is one of your best options.

The following buses are serviced by both of the stops: #2, #63, #215, #223, #250, #288, #300, #302, #304, #306, #639, #757, #966,

Click on any of the links above for the route map and real-time information for each of the buses. If you haven’t already, I recommend using the Taipei eBus website or downloading the “台北等公車” app to your phone.

Link: Bus Tracker (臺北等公車) - Apple | Android

Youbike

There are also a number of Youbike Docking Stations surrounding the area where the Memorial Hall is located. The closest of which can be found within the Chiang Wei-Shui Memorial Park (蔣渭水紀念公園), next to the current police station. If you’re making your way around town on one of the publicly available Youbike’s, you’ll be able to dock your bike nearby, or find another one once you’ve finished checking out the memorial hall.

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

Links: Youbike 1.0 - Apple | Android | Youbike 2.0 - Apple | Android

History in Taiwan can be a complicated subject at times, and even though this building’s history spans both the Japanese Colonial era and the subsequent Martial Law period, the architectural beauty of the historic building is foreshadowed by the terrible things that took place within. Now that the country is on the path to addressing transitional justice, the re-opening of this particular space as a memorial for those who suffered within is certainly a helpful way to educate people about Taiwan’s struggle to attain the democracy that it enjoys today.

References

  1. Taipei New Cultural Movement Memorial Hall (臺灣新文化運動紀念館)

  2. 走訪台灣新文化運動紀念館,回顧台灣文化協會的百年奔放與啟蒙 (The News Lens)

  3. 臺灣新文化運動紀念館》茶金拍攝景點,水牢及互動體驗讓歷史變有趣 (可大王愛旅行)

  4. 臺北市直轄市定古蹟原臺北北警察署修護調查與再利用規劃研究 (林正雄)

  5. 臺灣省警務處刑警總隊拘留所 (不義遺址資料庫)

  6. 臺灣新文化運動紀念館 關不住的文化覺醒 (台北旅遊網)

  7. 臺北北警察署 (Wiki)

  8. Taiwan New Cultural Movement Memorial Hall (Wiki)

  9. 原臺北北警察署 (國家文化資產網)

  10. 原臺北北警察署 (文化部)

  11. 台北-大同 臺北北警察署 (Just a Balcony)


Grand Mazu Temple (臺南大天后宮)

This article has been a long time coming.

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

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

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

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

Tainan’s Grand Mazu Temple (臺南祀典大天后宮)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Tainan has the best light

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

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

Temple Timeline

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Shrines within the Grand Mazu Temple

Layout Map from the official Grand Temple Website.

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

Main Hall (正殿)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Rear Hall (後殿)

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

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

Prayer Hall (拜亭)

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

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

Goddess of Childbirth Shrine (註生娘娘祠)

Not the easiest shrine to take photos of..

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

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

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

Sacred Parents Shrine Room (聖父母廳)

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

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

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

Matchmaking God Shrine (月老祠)

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

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

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

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

Yuanchen Palace (元晨殿)

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

Link: Tai Sui | 太歲 (Wiki)

Guanyin Hall (觀音殿)

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

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

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

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

Three Treasures Hall (三寶殿)

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

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

Architectural Design

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

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

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

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

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

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

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

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

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

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

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

Main Gate (山川們)

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

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

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

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

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

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

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

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

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

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

Courtyard (螭廳)

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

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

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

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

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

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

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

Ancient Inscription Plaques (古匾額)

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

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

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

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

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

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

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

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

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

Paintings (名家彩繪)

Cleaning the area around the paintings.

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

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

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

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

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

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

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

Stone Steles (石碑記)

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

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

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

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

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

Getting There

 

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

(臺南市中西區永福路二段227巷18號)

GPS: 22.996530, 120.201560

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

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

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

High Speed Rail / Train

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

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

Walking

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

Public Bus

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

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

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

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

Shared Bicycles

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

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

Links: Youbike: Apple / Android

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

Car

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

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

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

  2. Fucheng Parking Lot (府城停車場)

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

  4. Huan-an Parking Lot (環安停車場)

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

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

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

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

References

  1. Grand Mazu Temple | 大天后宮 (Wiki)

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

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

  4. Tainan Grand Matsu Temple (Tainan City Guide)

  5. 臺南祀典大天后宮 (Official Page)

  6. 全臺祀典大天后宮「明寧靖王府邸」 (台南旅遊網)

  7. 祀典臺南大天后宮志 (曾吉連)

  8. 祀典台南大天后宮(二) 鎮殿媽祖 (逸想天開)

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

  10. 臺南大天后宮的歷史與場域之研究 (毛紹周)

  11. 台南大天后宮傳統設計之研究 (郭旭姬)