CULTURE - OUR TOWN

Reverence of the Border Official of Yi for the Sage

Debbie — Mon, 13 Jan 2025 02:28:57 +0000

by 歐修梅

The story comes from “Ba Yi” of the Analects of Confucius

The border official of Yi requested an audience, saying, “Whenever a noble man comes to this place, I never miss the opportunity to see him.”

The disciples sent him in.

Upon leaving, he remarked, “Why do you, my companions, fear the loss of the rites? The world has long been without the Way. Heaven shall surely use the Master as its wooden clapper to awaken all.”

“Yi” was a city in the State of Wei, and the term “fong-ren” referred to an official in charge of border territories. This unnamed official from the city of Yi requested to meet Confucius. He said, “Whenever a virtuous and noble person passes through Yi, I never fail to meet them.”

So, Confucius’ students led the border official of Yi to meet him.

After the border official of Yi came out, he said to Confucius’ students, “Gentlemen! Why do you worry that your teacher will not find a position in the government? The world has been without the Way for a long time. The heavens surely intend to use your teacher as a wooden clapper to spread the Great Way throughout the world, which is why he travels from state to state!”

This painting depicts the story of the border official of Yi requesting an audience with Confucius. In the painting, Confucius and the official bowed to each other, with Confucius positioned above and the border official of Yi below, symbolizing the official’s reverence for the sage.

The Joy of Receiving a Humble Food Gift

Debbie — Mon, 13 Jan 2025 02:22:21 +0000

by 歐修梅

The story comes from Confucius’ Family Sayings: Reflections

In the State of Lu, there lived a frugal man who prepared food with a humble pottery vessel and found it pleasing upon tasting his modest fare. The person placed the food in an earthen bowl and offered it to Confucius. Confucius received it with genuine joy, as if it were a sumptuous feast.

Zi Lu remarked, “The bowl is a common vessel, and the food within is plain. Why does my master find such delight in it?”

Confucius responded, “A man who cares deeply for his king is ever mindful of him, and one who savors good food remembers his parents. My joy does not lie in the elegance of the food or the vessel, but the thought of me in one’s moment of enjoyment!”

In the State of Lu, there was a frugal person who used pottery pots to cook his food. Finding the food delicious, he placed some of it in a pottery bowl and offered it to Confucius. Confucius seemed as delighted as if he had received the “three sacrifices”—beef, lamb, and pork.

Zi Lu, one of Confucius’ students, wondered, “The gift was placed in a simple open pottery bowl, which is a rather lowly utensil. The food itself is plain and unsophisticated, too. Why are you so pleased, my teacher?” Confucius replied, “A person who cares deeply about his king and often wishes to offer advice always thinks of his king. Similarly, someone who respects and loves his parents will think of them when enjoying good food. I am happy not because of the richness or quality of the food and the utensil, but because he thought of me when he had something nice to eat.”

This painting depicts the story of Confucius feeling delighted upon receiving a food gift in the State of Lu. The Lu citizen at the bottom is depicted with a slightly gaunt face, suggesting he was impoverished. Confucius, positioned above him, expressed joy upon receiving the food, highlighting that he valued the person’s sincerity more than the material value of the gift. This reflects a core of Confucius’ philosophy -- the “ren” (benevolence) that comes from heartfelt intentions.

Lord Jing’s Reverence and Humility

Debbie — Mon, 13 Jan 2025 02:13:12 +0000

by 歐修梅

The story comes from Records of the Grand Historian: The House of Confucius

Lord Jing of Qi sought counsel from Confucius on governance. Confucius replied, "Let kings be kings, ministers be ministers, fathers be fathers, sons be sons.”

Lord Jing responded, “Wonderful! For if the king is not as a king should be, the minister not as a minister should be, the father not as a father should be, and the son not as a son should be, even though there may be grain in the granary, how would I possibly enjoy it?”

On another day, Lord Jing again inquired Confucius about the principles of governance. Confucius said, “Good governance lies in frugality.” Pleased, Lord Jing considered bestowing upon Confucius the lands of Ni Creek.

This story took place during Confucius’ middle years, a period when the State of Lu was plagued by civil warfare. Lord Zhao of Lu was defeated by the three most powerful families in the state and fled to the State of Qi. Confucius also left Lu and traveled to Qi, where he had the opportunity to meet Lord Jing of Qi.

Lord Jing of Qi consulted Confucius on the principles of ruling a country. Confucius advised, “Let kings be kings, ministers be ministers, fathers be fathers, and sons be sons.” In other words, kings should act like kings, ministers should act like ministers, fathers should act like fathers, and sons should act like sons.

Lord Jing of Qi replied, “Well said! If kings do not act like kings, ministers do not act like ministers, fathers do not act like fathers, and sons do not act like sons, even there is plenty of grain in the warehouse, how will I ever get to enjoy it?”

A few days after, Lord Jing of Qi consulted Confucius again about the principles of ruling a country. Confucius advised, “Be mindful of conserving financial resources when ruling a country.” Lord Jing of Qi was delighted by this advice and wished to bestow a piece of land near Ni Creek to Confucius.

Pitifully, the plan was thwarted due to the intervention of Yan Ying.

This painting depicts the audience between Lord Jing of Qi and Confucius. The scene is set in the wilderness beneath a pine tree. The lord is accompanied by two guards, one holding an umbrella and the other a lamp. Confucius is positioned slightly lower. The lord and his esteemed guest are shown bowing to each other in mutual respect.

Returning from the Yellow River during a Westward Journey

Debbie — Mon, 13 Jan 2025 01:55:30 +0000

by 歐修梅

The story comes from Records of the Grand Historian: The House of Confucius

Confucius, finding no favor in the State of Wei, resolved to journey west to seek an audience with Zhao Jianzi. However, as Confucius reached the banks of the Yellow River, tidings of the deaths of Dou Mingdu and Shun Hua fell upon his ears. Standing by the river, he lamented, “How splendid the river is, vast and boundless! That I shall never cross it is indeed my fate!”

Zi Gong stepped forward and inquired, “May I ask, Master, what do you mean?”

Confucius replied, "Dou Mingdu and Shun Hua were virtuous ministers in the land of Jin. Before Zhao Jianzi ascended to his power, he leaned upon these men to govern. But when his ambition was fulfilled, he had them slain. I have heard it said, ‘If a land slays the unborn by cutting open the womb, the Chinese unicorn shall not wander its fields; if the waters be drained and the fish taken, the scaled dragon shall not stir the clouds to rain; if the nests be overturned and the eggs destroyed, the Phoenix shall not grace the skies above. Why so? Because the noble abhor harming their own kind. If even birds and beasts shun injustice, how much more should I!”

And so he returned, taking refuge in the town of Zou, where he composed the Zou Melody to mourn their tragic fate.

Confucius, feeling unappreciated in the State of Wei, decided to head west with the intention of meeting Zhao Jianzi, the Chief Minister of the State of Jin. However, upon reaching the banks of the Yellow River, he unexpectedly heard news that Zhao Jianzi had murdered two virtuous ministers of Jin, Dou Mingdu and Shun Hua. Confucius, gazing at the river, lamented, “How beautiful the Yellow River is! It seems that I am destined never to cross you and journey west!”

Zi Gong took a step forward and asked, “What do you mean, my teacher?”

Confucius replied, “Dou Mingdu and Shun Hua were both virtuous ministers of Jin. Zhao Jianzi relied on their talents to gain control of the government. Now that he has consolidated his power, he murders them first. As a saying goes, ‘If there is a place where people cut open the wombs of animals and kill the unborn, the Chinese unicorn will not go there. If there is a place where people drain water to catch fish, the scaled dragon will not bring rain there. If there is a place where people overturn nests to take eggs, the phoenix will never go there.’ Why? It is because noble people do not want to see their kind get hurt. Even birds and beasts know they should avoid cruelty and injustice, let alone me, Kong Chiu!”

So, Confucius returned to Zouxiang and wrote a Tsou Melody in memory of the unfortunate Dou Mingdu and Shun Hua.

This painting depicts the story of Confucius returning swiftly halfway on his westward journey to Zhao Jianzi upon learning the death of Dou Mingdu and Shun Hua.

Passing through the State of Song in Humble Attire

Debbie — Mon, 13 Jan 2025 01:47:27 +0000

by 歐修梅

The story comes from Records of the Grand Historian: The House of Confucius

During a journey from the State of Cao to the State of Song, Confucius and his disciples engaged in the studies of the rites under the boughs of a large tree.

Harboring the thought of slaying Confucius, Commander Huantui ordered the tree to be felled.

Confucius took his leave. A disciple noted, “We should hasten our steps.”

Confucius replied, “Heaven has bestowed virtue upon me; what can Huantui truly bring upon me?”

Confucius traveled across various states, persuading their kings to adopt benevolent and virtuous governance. Although he successfully secured audiences with many kings and ministers, and even convinced rulers such as Lord Jing of Qi, he was never heavily trusted due to ostracism, slander, and defamation. At times, he even faced life-threatening dangers.

During this unsettled journey, Confucius and his disciples continued their studies. In 493 B.C., as they left the State of Cao for the State of Song, Confucius and his students practiced rituals under a large tree. Huantui, a military commander of Song, intended to murder Confucius. He sent someone to chop down the tree which provided shade to Confucius and his students as a gesture of intimidation. A student suggested, “To prevent any unforeseen danger, we should leave quickly!”

Confucius replied, “Since Heaven has bestowed virtue upon me, what can Huantui do to me?” This means that, while morality stems from personal cultivation, a person can only develops his virtue when Heaven has bestowed it upon him. Huantui despised Confucius for his virtue. However, even if Huantui could kill Confucius’ physical body, he could not take away his virtue. The virtue is bestowed by Heaven and does not belong solely to Confucius. As long as others continue to embody the heavenly virtue that Confucius received, Huantui will never be able to kill them all.

The painting depicts this episode from the life of Confucius. It does not portray the perilous moment when Huantui sent someone to cut down the tree as a warning. Rather, this picture depicts the scene where Confucius sent a young student to ask for directions as they passed through the State of Song. To avoid danger, Confucius was dressed in modest civilian garments. It is evident that, despite his plain outfits, Confucius was still revered by the literati.

Learning the Importance of the Book of Songs and Propriety in a Courtyard

Debbie — Fri, 10 Jan 2025 05:32:59 +0000

by 歐修梅

The story comes from “Ji Shi” of the Analects of Confucius

Chen Kang inquired of Boyu, “Do you possess any special knowledge?”

Boyu responded, “No. I recall once when my father was standing alone and I passed through the courtyard. He asked, ‘Have you studied the Book of Songs?’ I replied, ‘No.’ He said, ‘Without studying the Book of Songs, one cannot speak with decorum.’ Thus, I withdrew to study the Book of Songs.

On another day, my father was standing alone again, and I passed by the courtyard. He asked, ‘Have you studied propriety?’ I answered, ‘No.’ He said, ‘Without studying propriety, one cannot conduct oneself properly in society.’ So, I withdrew to study propriety. These are the two teachings I received.”

Chen Kang, upon hearing this, was delighted and remarked, “By posing a single query, I have gained three lessons: the significance of the Book of Songs, the importance of propriety, and the fact that a true gentleman refrains from demonstrating favor towards his own offspring.”

Confucius’ son was named Li with a courtesy name of Boyu. One day, Confucius’ disciple Chen Kang asked Boyu, “Have you heard any special teachings from your master (Confucius)?”

Boyu replied, “No. I only remember that once my father (Confucius) was standing in in the hall alone. As I walked by the courtyard, my father asked, ‘Have you studied the Book of Songs?’ I replied, ‘I haven’t.’ My father said, ‘If you don’t study the Book of Songs, you won’t know how to speak properly.’ So I studied the Book of Songs thoroughly.

Later, one day, my father was standing in the hall alone again. When I passed by the courtyard, my father asked, ‘Have you studied propriety?’ I replied, ‘I haven’t.’ My father said, ‘If you don’t study propriety, you won’t know how to interact with others properly in this world.’ So I studied propriety. Those are the two teachings I received privately.”

Chen Kang was pleased upon hearing the reply and said, “By asking one question, I have gained three insights. First, I have come to understand the significance of the Book of Songs. Second, I have learned about the value of propriety. Third, I have realized that a gentleman does not show favoritism to his own children in private.”

This painting depicts Confucius asking his son Kong Li to study the Book of Songs and propriety. Confucius is shown standing on a step beneath the roof, with Kong Li on a lower step. Even though they are father and son, they treated each other with mutual respect.

Releasing Small Fish as a Virtuous Deed

Debbie — Fri, 10 Jan 2025 01:48:28 +0000

by 歐修梅

The story comes from Confucius’ Family Sayings: Explanation of Modesty

One of Confucius’ disciples, Mi Zijian, held office in the State of Lu, presiding over Danfu. After three years, Confucius dispatched Wu Maqi to assess Mi’s administration.

Removing his usual garments at night for a weathered fur coat, Wu Maqi entered the precincts of Danfu.

There, he witnessed a fisherman who, under the cover of night, released every fish he had caught. Intrigued, Wu Maqi inquired, “Most fishermen retain the fish they capture. What compels you to set them free?”

The fisherman replied, “The larger fish, known as ‘chou,’ are cherished by our magistrate. The smaller ones, named ‘sheng,’ are intended by our magistrate to grow. Hence, I release both kinds whenever I catch them.”

Upon his return, Wu Maqi reported to Confucius, “The virtue of Mi Zijian is so widespread that his subjects act as though under stringent laws, even in secrecy. How has he achieved such influence?”

Confucius responded, “I once said to him, ‘Sincerity in one place manifests as if it were strict law in another.’ Mi Zijian has practiced this principle in Danfu.”

Confucius had a student named Mi Zijian, who served as an official managing the town of Danfu in the State of Lu. Mi Zijian governed with an honest mind, practicing benevolence with sincerity and loyalty, which deeply inspired townspeople. After three years, Confucius sent another disciple, Wu Maqi, to Danfu to learn about Mi Zijian’s achievements in governance.

Wu Maqi took off his official attire and, in secret, changed to a tattered leather coat before entering the land of Danfu. There, he saw a man fishing at night, who released the fish he had just caught. Wu Maqi was curious and asked, “Most people keep the fish they catch. Why did you release it at all?” The fisherman explained, “In a group of fish, the larger ones are called ‘chou,’ which means pregnant abalone, while the smaller ones are called ‘sheng.’ Our magistrate Mi Zijian is highly protective of wildlife and cherishes them. He wants us to catch only fully grown fish. The fish I caught fall into both categories, so I released them.”

After he returned, Wu Maqi reported everything he had seen to Confucius and said, “Mi Zijian’s virtuous governance is so effective that people feel they are under strict surveillance even when acting in secret. My master, how could he achieve this?”

Confucius replied, “I once told Zijian, ‘Uttermost sincerity demonstrated in one place will serve as the most exemplary model in another.’ I believe Zijian applied this principle in his governance in Danfu!”

This painting depicts the story of Wu Maqi observing a fisherman catching fish in Danfu. Confucius once said, “The superior’s virtue is like the wind, and the inferior’s virtue is like grass. Wherever the wind blows, the grass bends.” The saying refers to the superior’s virtue as the wind and the inferior’s virtue as the grass in a field. When the wind blows across the grass, the grass moves in the direction of the wind. Wherever the wind blows, the grass bends in that direction. Therefore, Confucius taught Mi Zijian to treat people with sincerity. When Mi Zijian practiced benevolence with sincerity in places that can be monitored by all, in places that no one can see, such as waterfront at night, people will carry out exemplary deeds, such as protecting wildlife and respecting the laws of nature.

The Stories of Confucius in Taiwanese Temple

Debbie — Fri, 10 Jan 2025 01:06:05 +0000

by 歐修梅

In Taiwan, there is a “grand temple” in every traditional Han community. It is the center for religion, entertainment, commerce, education, social gatherings, and community governance for locals.

The local “grand temples” have their own primary deities, accompany by other gods. Although Confucius, the Great Sage and Teacher, is the primary deity in official Confucian temples, he is also often enshrined as an accompanying god in other grand temples. Devotees affectionately refer to him as Lord Confucius.

Shanxi Temple is the “grand temple” in Guanziling, Tainan, dedicated to the worship of Saintly Emperor Guan Yu. Within the temple, there is a Confucius Hall that worships Confucius.

The nine shrine paintings behind the statue of Confucius are particularly noteworthy. They are woodblock prints featuring the “plain-sketch” technique by artist Pan Lishui (1914–1995), depicting scenes from the life of Confucius. There are a few noteworthy aspects of this set of artworks:

First, this set of artworks is among the last pieces created by artist Pan Lishui in his career. Shanxi Temple was established in 1982, and by 1985, Pan had become semi-retired due to health issues, leading to a significant decrease in the number of his creations.

Second, artist Pan Lishui’s door gods paintings, beam and bracket paintings, and temple murals are deeply adored in Taiwan. His plain-sketch works are relatively rare. The set of plain-sketch woodblock prints at Shanxi Temple is one such example.

At last, this set of artworks depicts a few stories from the life of Confucius. In one scene, he appears stranded, while in others, he is shown with great respect. We can imagine that, when elders bring youngsters to the temple to worship Lord Confucius, they might use these paintings to introduce the stories and deeds of Confucius to the younger generation. This serves as the simplest, most straightforward, and yet profound form of education.

Hamasen Walking Tour

Rose — Sat, 04 May 2024 06:14:58 +0000

edited by Luis

Zuoying Old City of Fengshan

The history of this extraordinary city certainly “leaves a sweet taste in the mouth” of every citizen. And as a native, nothing intrigues me more than seeing the birth of modern Kaohsiung within the matrix of a remarkable feat of engineering. In order to facilitate the exportation of sugar and other Taiwanese produced commodities, a railway directly connected to the port was needed. But there was one problem back then, we had neither of them in southern Taiwan. At the turn of the previous century, the Japanese regime came up with a clever project aiming at killing two birds with just one stone. As a result, Takao port (Kaohsiung) was expanded to better fit modern merchant vessels, while at the same time, the adjacent docking infrastructure received a whopping makeover. Dredging machines working around the clock made sure that the progress of land reclamation was finished after four years of backbreaking hard work. This is a compelling proof that a city can indeed “grow” in different ways.

In 1912, Takao residents had a brand-new port in addition to more square miles of dry land; which was in fact the landfill formed by the waste created in the process. For the first time in history, Taiwan was joined from north to south by a “life-giving” railway. This became “the spinal cord” of Taiwan, and akin to the boom towns in America, within just a few years, Kaohsiung went from a small fishing village backwater to a port city on par with other major contemporaries. Once becoming a transportation hub with a decent merchant harbor, spawning new businesses filled the nearby area, and streets teeming with shoppers and visitors from all over the island became a daily occurrence. Many innovations took place in this new man-made district, things like running water, electrical power lines, postal service, telephone, new schools, public transportation, checkered street patterns, to name but a few. Thanks to the new train terminal, the Japanese named this place “Hamasen”, which translates into “coastal railway line.”

This promised land became the holy grail of new entrepreneurs and startup medium and small businesses. It was around this time when out-of-towners started gushing in and eventually made this place home after years of striving and thriving. On the avenue perpendicular to the station were the headquarters of banking and financial services, insurance company, bicycle shop, top-notch hotel, restaurant, supply chain logistics, and many more. No wonder it was dubbed “the Wall Street of Kaohsiung” despite running for less than 200 meters. This speaks volumes about the insane amount of commercial transactions taking place on a daily basis. In a nutshell, Hamasen is arguably the legendary kick-start of modern Kaohsiung city. And unquestionably, in the minds of locals, this is a magnificent story that needs no “sugar coating.”

步行遊覽包括以下七個站點：
The walking tour covered the following seven stops:

1. 打狗驛 Takao station

2. 春田館支店 Haruta Hotel

3. 三和銀行 Sanwa Ginko

4. 山形屋 (壹貳樓) Yamagataya bookstore

5. 愛國婦人會館 Takao Patriotic Women Hall

6. 武德殿 Butokuden Martial Arts Hall

7. 打狗尋常高等小學校--鼓山國小 Takao Ordinary Senior Elementary School

Takao Railway Museum

by Julie

In 1860, the Qing Dynasty lost the war with the British and French forces, and Taiwan was forced to open a port. Kaohsiung Port (known as Takao) was one of the listed opening ports. However, the Qing government ignored old problems such as insufficient depth, and the siltation became more and more serious, and eventually foreign businessmen abandoned Kaohsiung Port and moved to Anping, causing Kaohsiung Port to gradually decline again.

In 1895, the Japanese occupation of Formosa. They had different thoughts about this newly governed place. After investigation and discussion, they decided to focus on the sugar industry as Taiwan's development. How do you get the goods transported? Japan began to build a railway to send the goods back to Japan via the port. The section from Kaohsiung to Tainan was first opened to traffic in 1900. Goods can be quickly shipped back to Japan. However, after it was opened, it was discovered that the Station (called Takao depot at the time) was some distance away from the port, making cargo loading and unloading very inconvenient. So the Taiwan Governor-General resorted to land-reclamation, and the Hamasen area was born. Later, in 1905, the railway was pulled southward to the pier, so this area was called "Hamasen," meaning beach railway line. In 1908, the Takao Station located in the current location was completed. In 1920, the name of Takao Station was changed to Kaohsiung Station (Kaohsiung Railway Station), which is the largest freight station in Taiwan. Later, it was renamed Kaohsiung Port Railway Station. Now it’s the Story House of Jiudagouy.

In 1941, passenger and freight trains were separated. The Takao Station was relocated to Taikō Village (Tai-káng-po) on the east side of the Love River, and the original location was renamed Kaohsiung Port Station featuring the development exclusively for cargo. In January 1945 at the end of World War II, the US army began a large-scale and intensive bombing in Taiwan. Kaohsiung was the target due to its industrial and military importance. Kaohsiung Port, which was the land and sea transport hub, was severely damaged after the war. The existing station was rebuilt in 1947. It was declared a historical building in 2003. On the 9th of November, 2008, the last train departed from the station at 5.30 p.m. After the station closure, the Railway Culture Society managed the station as the Takao Railway Museum. The museum is currently part of the Kaohsiung Museum of History.

Kaohsiung Port Station is the best-preserved freight station in Taiwan. It was adopted by the Cultural Affairs Bureau of Kaohsiung City Government in October 2010 and transformed into a Takao Railway Story Museum, showing the atmosphere of its heyday back in the 1960s and 1970s.

In September 2017, the light rail Hamasen Station was opened to traffic. The station kept the platform and the signal building completely preserved. The museum also has the first railway reference room for the public. For reading and data searching, in addition to railway books and information, there is also a Railway Bulletin from 1951 to the present.

In its heyday, Kaohsiung Port Station had many trains and had a "North Signal Building" for vehicle mobilization and signal switching. This is the only remaining mechanical signal building in Taiwan that retains complete linkage devices. It can be seen as the asset of the old Takao Station Story Museum.

Haruta Hotel

by Luis

Shortly after it was inaugurated, the Hamasen district was arguably “the rising star” among the major cities in Taiwan. Interestingly enough, it was also the time when the rest of the world experienced the Roaring Twenties followed by the Great Depression very much like riding in a roller-coaster. Among the early businesses that arrived was the Haruta Hotel. Initially opened in Taichung in 1896, the second branch store materialized here in Takao by 1907, this is an obvious indication of the good prospects ahead. Like many of its nearby neighbors, it was a two-story wooden building with a hip roof; but that’s where the similarities end. The Takao Haruta Hotel provided top-notch accommodation and dining services for business travelers, officials, prominent figures, and all those who could afford a staggering splurge. According to some sources, the money for just one night of luxury was the equivalent of a tailor-made suit. And thanks to its location just across the train terminal, it was frequently the first choice of special VIPs and connoisseurs.

With 23 rooms available, they offered different room types for guests and visitors of all kinds, but of course, it didn’t have a swimming pool or other amenities within its premises. By the standards of the time, the Haruta Hotel was even more than anyone could ever ask for. Sadly enough, it was destroyed during the air raids in WW2 leaving insufficient records for its rebuilding in 1951. The current Haruta Hotel is a four-story RC structure building using many of the architectural elements inherited from the Japanese period; such things like additional round pillars for cosmetic purposes, western style main entrance and windows, wooden truss hip roof for lighter weight, and stucco washing finish for the exterior walls. Undeniably, it does have its own style despite not being the original, and maybe for some this can be like a paint smudge on a masterpiece. Regardless, something that transcended from its legacy was the fact that Haruta became a synonym of extravagance and luxury.

provided by Michael Lin from FB 雄中鄉土文化研究社

Sanwa Bank

by Louis Lu

The bank building was the branch of Sanjushi-Ginko Bank set up in 1921. In 1933, the bank was changed to Sanwa Bank after a series of merging negotiations. After the handover of Taiwan from Japan to the Republic of China in 1945, the Kaohsiung branch of Sanwa Bank was merged with other branches into the Bank of Taiwan. The bank building was then turned into the property of Sinbin Police Station under the Kaohsiung City Police Department. In 1990, the police station was moved to its current location due to space congestion. The building has then been idle.

The bank uses reinforced concrete beam-column structure. Its exterior walls are covered with khaki face bricks and stucco washing finish. Its ceiling is mud-plastered with bamboo inside.

Takao Patriotic Women Hall

Gender equality is one of the hottest conversation topics nowadays, and sometimes the exchange of opinions can lead to earth shattering conclusions. Whether it’s a magazine, a TV show, or even social media, the discussion is never too far from the “epicenter.” As soon as I found out that the Takao Patriotic Women Hall was built in 1922, I was so taken aback since the role of women is rarely exalted in Japanese culture. Furthermore, we need to take into account the location in which it was built, the Hamasen area. It was a time when most people hardly ever heard of the word “feminism,” not to mention building a venue in a place with skyrocketing real estate value in honor of women. Many will wonder what kind of cause could have justified such expenses and effort put into the project.

However, there’s no denying that women have always played an essential role in the history of civilization; above all, they are the other half of the sky. As early as the first half of the 20th century, here in Taiwan, women constituted a force to be reckoned with, even in national affairs. Maybe the members of the association were not prominent or successful themselves, but in some ways they were certainly influential. They may be from a well to do family, or have a spouse with outstanding achievements. When it comes to “calibrating” the value of women, things have not changed too much after all. They raised funds from donations and organized volunteer groups to support the nation’s foreign affairs in Manchuria and the Korean peninsula, and later even in the South Pacific war effort. Among the services provided were nursing, teaching, childcare, war logistics, you name it. And since it was a time of austerity, every individual’s contribution counted in one way or another regardless of gender.

As for the architecture, the Meiji restoration saw the introduction of western styles with Japanese motifs blended in between. They certainly paid close attention in designing everything to better fit into the subtropical weather in Taiwan. The two-story building features innovative techniques even by modern standards. It combines a raised foundation for better ventilation and humidity control, masonry main structure for stronger support, long narrow windows for better ventilation and illumination during the day, timber hip roof for lighter weight, fair-face bricks on exterior walls for simplicity and style, increased floor height for better air convection, overhanging roof ends for better gutter installation, to name just a few. In a sense, this is more or less what we call a green building today.

Looking back, people 100 years ago were indeed way more ahead of their time than we think. I’m sure many of you would love to go on a journey back in time to get a taste of the nostalgic past; but before time machines become available, it’s safe to say that the only way to do so is to join a walking tour. If anyone wants to work on this, be my guest!

provided by Carter from 高雄畫刊高雄市政府新聞局

Butokuden Martial Arts Hall

by Madina

Hello, everyone. As you can see, there are a few pillars here, right? These pillars are pretty similar to the pillars in classical Roman architecture, especially for the Colosseum. In Chinese, we call it "羅馬競技場". Oh, I forgot to mention. This is a really interesting building in Taiwan because it combines Western and Eastern culture. As for the pillars, I’m going to talk more about them. Like I just said, the pillars are pretty similar to the pillars in Roman architecture. We call this special kind of pillar” Tuscan Order”, or “托斯坎柱式" in Chinese.

Next, I am going to explain the Eastern part of Butokuden. As you can see, there is a wavy rooftop. It’s a pretty special rooftop in Taiwan because the design style is from Japan. If you have a chance to visit local old buildings in Japan, like temples, shrines, and castles, you may see similar rooftops like that. In Taiwan, we call this special kind of rooftop "唐破風" or “Karahafu” in Japanese. Sorry for my Japanese pronunciation.

Let’s step inside. I am going to introduce the internal look of Butokuden. This is the middle of Butokuden. On my left is the place for Judo training, and the right side is for Kendo. This place is pretty huge. You might think” Oh? really?” In fact, this place can house 100 people.

History

by Abby

Do you know where is the other Butokuden in 高雄? That is the Butokuden in 旗山 .

So, what is so special about Butokuden? Let me tell you. First of all, Takao Butokuden was built in 1924 during the Japanese colonial period. After the second war, it was used as a classroom and dormitory. But it had been sitting there for a while and the environment was messy. In 2003, the government planned to renovate it, and a year after, it was completed.

Second, the original name of Takao Butokuden is 振武館 in Chinese, it means to develop the value of soldiers.

Finally, it is the decorations. The pillars are two shapes. One is the square and the other is the circle. The squares stand for bad habits; however, after learning the martial arts, you get rid of bad habits and become a better person.

On the outside wall are pictures in relief with an arrow piercing the bullseye, which means the traditional activity and blessing.

Through our tour, you must learn more about Butokuden and hope you can share what you’ve learned with your family and friends. Thank you for listening.

Takao Ordinary Senior Elementary School

by Julie

Takao No.1 Elementary School, referred to as "No. 1", was originally named "Takao Ordinary Senior Elementary School". It was founded on May 24, 1907 (Meiji 40). Since the school building was not built yet, they temporarily borrowed a private house in Yancheng Village as a stopgap. It provided education for Japanese children. At that time, there were 653 Japanese households in Takao with 1,730 people.

In 1908 (Meiji 41), the first phase of the Takao Port construction project began. The area around Shao Chuantou Street became a gathering place for relevant technical personnel. There were 935 Japanese households with 2,394 people working at Takao Port. In 1911, the school was relocated to the foot of Takao Mountain (the exact school address is unknown)

In 1913, Takao Ordinary senior Elementary School moved to the current location at No. 50, Linhai 2nd Road (according to the Meiji era, if the national elementary school had a four-year system, It is called an elementary school; if it is a six-year system, it is called an institution of higher learning).

Visiting Ancient Houses in the Zuoying Old Settlement

Rose — Wed, 10 Apr 2024 06:47:59 +0000

written by Luis

photographed by all activity staff

Nothing gets me more excited than visiting ancient dwellings in the Zuoying old settlement. This place is also called Fengshan Old Town since this is the place where it all started here in modern Kaohsiung City. It’s intriguing to see how people lived hundreds of years ago. These old houses speak volumes about their values and philosophy; and they’re in fact a gateway taking us on a journey back in time. Now that there’s no exact translation in English for such historical relics, we’ll just call them “old house” for the sake of simplicity; even though “historical house”, “old mansion” and the like can all be viewed as the same thing technically speaking. If you are interested in more content about this topic, please go to ourtown.tw and check out another coverage I’ve written called “Living in silk and satin–Opulent mansions of the Old Town.” Well, what are we waiting for? Come on, let’s go!

Getting ready for the walking tour

Team coordinators and speakers of the day: Arthur 2nd left, Bobby 3rd left, Summer 4th left, May 5th right at the back, and Jay 1st right

First Stop: The Yu Family’s Old House

by 梅伊

Yu Family ancient mansion is located in the1st district (一甲) in the old settlement of Zuoying, and it was built in the Qianlong period of the Qing Dynasty. From this family came a military attaché as well as a former county magistrate, Yu Dengfa.

Why we call “一甲” , because it’s from the Japanese occupation era ,10 families form a 甲, it’s a unit to let the official to count how many families in this area, so they can calculate how many soldiers they can recruit.

We can see from the appearance of the house , it’s a Fujian style architecture, for example the roof is like the scale of the fish (Pic. 4) and there is a “山海鎮 lintel plaque hung at the entrance of the house. It was originally a feng shui treasure that can help control the house and turn evil into auspiciousness. It is common door lintels in Taiwan to expel evil spirits. It is connected by a mirror or a wooden sign, with five mountains and a sea painted on the head, which reads My home is like mountains and seas, and the rest has nothing to do with me. It means “My home has turned into a natural landscape, and any evil spirit will have no effect on my house.”

During the most prosperity period, there was a red brick pigsty aside the house. Livestock is a kind of their property; they need to keep an eye on it day and night.

There were even two deep wells. In an era of conservative thinking, water use must also comply with gender norms. The front left is called “dragon well”, which is normally used by men, and the front right is called “tiger well” for women only. We can feel the splendor of the ancient house and the full happiness.

In the 1950s Zuoying area was an entire agricultural land, and the main crop was “water chestnut” ; it was also a distribution center for peanuts. Back then, many shops around Zuoying old town went to Kaohsiung and Pingtung to purchase peanuts to sell them as processed goods. With industrial changes and urban renewal, all agricultural land was converted into construction land, and the number of peanut processing shops dwindled, with only a few still operating today. Yung Feng永豐peanut candy is the store that fit up its signboard in that time. It was found in this ancient house of the Yu family. Now the shop owner is the third generation, meanwhile in charge of keeping this old mansion.

At the Yu family old house with May

roof tiles resembling the scales of a fish

Second Stop: The Su Family’s Old House

by 林一成

Visit to the old house of Zuoying Old City to appreciate their value delivered and historical and cultural memories passed on.

Welcome you all and thank you for taking your time to get acquainted with the old houses in the Zuoying area. Your moves keep the value impact in wider scope and the buildup of memories for the future.

This is I-Chen and kindly please allow me to introduce you to the Su Family in the 2nd Zone (2甲) of Zuoying Old City. Fortunately, this Old House has been one of the somehow properly and proportionally conserved and is one of the 20-30 existing old houses nowadays. On the other hand, it is unfortunate that roughly 80% or more out of the original 150-200 units have been torn down to rebuild in modern use or just let them turn into ruins as the time went by for whatever reason, economic concern or disputes in ownership and…etc., rather than the culture and value preservation purpose.

Let me give you some background overview about the Su family. This old house was built in 1926 during the Japanese occupation period. It was a 5-open-section big house when built up. It goes with the so-called right and left arm of building for the family members and/or the younger generations to live in. Rather than an ordinary small house, that 5-open-section big house shows its wealth, prosperity and high social status.

What makes the Su Family influential enough in local 2甲 falls on its family inherited value and spirit. Their ancestors played a role of providing medical care for local residents as a doctor. However these were uncertified, informally trained physicians called “barefoot healers” ‘赤腳仙仔’. The name means a learn-by-nature doctor illustrated by extensive reading and studying at a time when a significant part of local people were illiterate (not acquainted with words and not being able to read). An old Chinese philosophical thought says clear the value of ‘Nothing is more important than learning (Studying) '萬般皆下品、唯有讀書高’. Such philosophy is passed down from generation to generation.

Why not take a glance at the building and you’ll be able to find out possible evidence to tell the inherited value of Su Family Old House now? Raise your hand and speak up to show us if you get it please. Yes, the Chinese brush pen indicates…what?

It tells the writing, words and implies knowledge acquisition as well as the intrinsic spirit of inner hearted tranquility and consistency. What about the fine stone wall and the shaved hexagonal limestones? Rather than thorny bamboo or mudbrick- or clod fence or wall of other resident houses, the fine limestone material used for the building you see shows the Su Family’ economic wealth at the time. Any other findings can prove the Su Family’s prosperity, anyone? Sure, the colored tiles named ‘Flower Tile’ do catch our eyes. The conventional hand-made and glaze firing through the process of heating temperature of 1000-1200 degree Celsius. The flower tiles at that time were extremely expensive imported goods and are no longer produced today. They are priceless treasures as well as cultural heritage. The flower tile craftworks with convex surfaces were originally from European countries such as Great Britain and France. However, they were mainly imported to Taiwan for building construction since 1900 from Awaji Island (淡路島), Japan (pic. 5). The localized tile design with symbolic sign like pomegranate (石榴), apple, peony(牡丹花), peach, representing conventional and everlasting meaning of more children offspring, peace, fortune and longevity. The flower tiles are thought to be gorgeous enough among the old houses in Zuoying Old City.

At the Su family’s old house. Notice the color tiles from Awaji, Japan.

Third Stop: The Ko Family’s Old House

by 夏天

Ko family came from Tung-An (同安縣) in Fujian province of China in early time. Their ancestors originally lived in Liu Chia (六甲), Tainan, when they came to Taiwan, and then moved to Zuoying to make a living.

Nowadays, their members in Zuoying are divided into 4 families. The oldest and second families live in the 2nd district(二甲), the rest live in the 3rd district(三甲) in Zuoying.

This particular old house is located in the 3rd district(三甲) area in Zuoying old settlement, and was built during the Japanese occupation period. There’s a plaque on the top of the door in the hall, this is common practice for famous and rich families. And it states the clan name of the family, Mei Kuei梅魁. Spring is the beginning of the year, and plum blossoms are the queen of all the flowers . Mei Kuei梅魁 means a family with many children, only girls but no boys. In the Chinese tradition, if there is no one who can continue the future generations, it’s just like a cold winter.

People hope spring comes soon, because it is the season when flowers bloom. They expected flowers to bloom like more and more sons.

Maybe time will change their views on men, but these prestigious big families will always hope that their descendants are great and successful in every generation.

at the Ko family’s with Summer

the “right arm” seems to be in shambles

Fourth Stop: The Huang Family’s Old House（part I）

by 巴比

You had seen the side door before you entered the old house. And its name reads “五福臨門” , which means “herald of all fortunes,” the family was obviously a wealthy one (Pic. 8). In addition, the name of the lintel plaque at the entrance indicates its owner might have been an adopted son.
The ancestor, named Huang Sih (黃仕), served as an official in charge of guarding 左營 Zuoying town in Chin dynasty. And then his later generation in Japanese-colonial period, Huang Wu Chiu (黃鳥秋) had three sons, Huang Tu (黃土), Huang Sih(黃仕) and Huang Hong (黃鴻). The Huangs were getting more and more influential because they ran a rice mill, grocery stores and transportation business of ox carts. Furthermore, they also played an important role in the area because of their position of borough leader.

We're so honored to see the current female owner, who is also one of the descendants of the family showing up here！

Fourth Stop: The Huang Family’s Old House（part II）

by Luis

According to the accounts given by the owner, their early ancestor arrived in the Old Town in the Qing dynasty as a member of the garrison stationed at the south gate of the city. During the Japanese colonial period, they were forced to relocate to the present location as a result of their property being commandeered by the government for military application. The scale and opulence of the old house reveals the prestige and social status that they enjoyed at that time. Throughout the years, the family was involved in many different local business activities such as rice dehusking mill, food grocery, ox cart transportation (namely “logistics” in modern terms), local sheriff or leader of the borough (保證), banking cooperative trustee, director of the water resource bureau, and more. And again, from the perspective of the era, all the above gives us an idea on how influential they were in the nearby area.

After walking around enjoying a feast for my eyes, we finally arrived in the 4th district to see one more spectacular timeless piece of art. Of all the houses we’ve visited today, this one is by far the largest. The main section of the house is built into two tiers with yet another patio in between. This time we only got to see the first tier; and even so, we were more than impressed by the decorations in every part of the house. The lower part of the facade displays a building technique called stuco-washing, a common practice of the time. A mixture of fine gravel and cement was applied to the surface of the wall, and before it was dry, a thin layer of cement was wiped off with a damp cloth to reveal the intricate beauty of the little pebbles arranged in random order. Above the windows were scrolls and paintings that conveyed the best wishes for the forthcoming generations: skill in calligraphy and art. This may not sound extraordinary in modern terms, but in those days, being able to write and possessing a good taste in art was a matter of utmost importance and priority. As for the doorposts and the lintel, granite was used in generous amounts. This displays superb luxury since such material could only be procured from China. And let alone the bricks that covered the walls, which are also imported from the other side of the strait. It seems that they couldn’t care less for the building budget, the message delivered through the extravagance was the only thing that really mattered.

Welcome to the Huang family’s old house

at the Huang’s with Bobby as the speaker. The lintel plaque indicates Mei Kuei梅魁

traditional floor tiles in the patio

a small detour to check out the rubbles and find details about building materials and techniques

Epilogue

Learning the history of these old houses was another way of learning the history of the Zuoying old settlement. In this day and age, education is full of alternatives, while some of them are still very old school, others are pretty cutting edge. Nothing compares to the experience lived in first person; furthermore, “walking into the book” is way better than just opening it. The tour provided everyone with an abundant harvest and first hand experience. Among the attendees were children and adults (pic. 12), audience and volunteer speakers as well. It was the best showcase in which the guests enjoyed just as much as the hosts. Thanks to the passion and effort that the speakers put into their stories, everyone present that day in some ways became the ambassadors of the nostalgic and silent past. Let’s hope next time more members from the audience would take over and lead a mini tour of their own. After all, this is exactly what the foreign language tour group was meant for, to combine your passion in history with the ability to speak another language. If you’re interested in what we do, please join us in this journey to keep ever growing. Contact us at ourtown.tw and make a change in your life.

Happy times for adults and children alike!

finishing their worksheet

Eureka!

The ‘Hidden Gem’ of Kaohsiung’s Lotus Pond Old City of Fengshan’s Wuliting

Rose — Mon, 26 Feb 2024 15:47:25 +0000

writen by Constantine Tsarkos

translated by 張翰笙

Zuoying Old City of Fengshan

The old city of Fengshan in Zuoying is famous for various cultural sights such as towering pagodas, colourful temples, imposing statues of gods and deities, small souvenir shops, an ancient wall and even a water activity center, all surrounding the Lotus pond of Zuoying’s old town of Fengshan. Blinking once or twice, while looking over the expansion of the pond, someone might notice a peculiar structure that seems to be almost floating over the pond that so happens to be the Wuliting Small Pagoda.

Wuliting Small Pagoda

From afar it might resemble a tiny board piece you'd find in some intricately carved and perhaps time-lost board game, some nobles would play in ancient times, or even as the mirage of an island oasis you think would disappear once you get close enough to see it clearly but that all depends on how well one gets along with their own imagination. Fear not for this little gem is there to stay.

Upon entering the territory of the Spring and Autumn pavilions, you can walk through the aforementioned constructs to find yourself in front of an approximately 120 meters-long bridge, paving the way for visitors to access the wonders of Wuliting small pagoda. What are these wonders one might wonder and the author surely assumes that's the reason to read thus far in the first place.

Constructed around 1755, during the Qing Dynasty’s rule of Taiwan, the purpose of the over-pond Wuliting pagoda is not extensively documented. After some conversations with local historians and some chit-chats with some senior locals, it became clear that the pagoda has historically served as a spiritual structure for Buddhist and Taoist religious activities, such as prayer, meditation and even religious ceremonies. Additionally, it has symbolic significance in religion and culture, representing enlightenment, spiritual ascent, or protection against negative forces.

Despite not being directly into the heart of Lotus Pond, it is situated a considerable distance from the shore allowing for a great view and serenity. In modern times the little pagoda of Wuliting is a place to enjoy peace, wonderful views of the sunrise, sunset and enjoy some distant bird watching or even some up close encounters with some friendly feathery friends.

On the first level, right above the water, you can find locals enjoying that peace, sometimes even taking a nap, perhaps some kids playing, while the second level is where one would like to go to see the "faces of sun", the surrounding area including all the sights and, depending on the season, even the blooming lotuses covering a bit part of the Lotus Pond.

Considering all these, Wuliting little pagoda is an easy-to-miss gem that is more than worth the visit, whether you wish to experience local culture, enjoy the view, simply take a break from the noisy streets of the city over even just to use the vantage point to pinpoint your next target location.

Summary of a cultural explorer’s delights in the Old City of Fengshan

The ancient wall that was rebuilt in 1826, the local markets, the Zuoying Yuandi Temple that is famous for the gigantic statue of the god it honors, the Dragon and Tiger pagodas, the temple of Confucius, the children's park, as well as an aquatic activity center are all famous sights surrounding the Lotus Pond of Zuoying’s Old City of Fengshan. With all these wonderful things someone could experience on a sunny and relaxed weekend, it's easy to miss the one sight that despite being halfway, from one end of the lake (Dragon and Tiger pagodas) to the other (Temple of Confucius) gets the least photons from the spotlight of suggestions. The Spring and Autumn pavilions guard the door to Wuliting small pagoda and it is open to visitors, during the hours that the doors of the Spring and Autumn pavilions are open.

Zouying Old City of Fengshan

Rose — Mon, 26 Feb 2024 15:13:29 +0000

by 林采兒

The old city of Fengshan is located in Kaohsiung Zouying nowadays, it was the first city wall of Taiwan built by the Qing Government, the arch was build with granite from China, it has been designated a grade 1 national heritage site, many travelers visit this amazing place when they travel to Kaohsiung. There are totally 4 gate including The North Gate, West Gate, East Gate and the South Gate.

The North Gate, also known as Gongchen Gate, is completely intact, and the outer side of the gatehouse is decorated with colorful reliefs depicting guardian spirits with evince fine craftsmanship. The West Gate, also known as Danhai Gate, located at Zizhuxinli in Zouying, the gate's sign, which reads “West Gate” is currently on display in the Former British Consulate in Takao. The East Gate, also known as Fengyi Gate, still present in its entirety, over 500m of the wall remains, there are total 9 crenellations have been built along the wall, as well as an inclined horse track.

Lastly, The South Gate, located at the intersection of Zuoying Avenue and Qishan 3rd Road , the sign of it “Qiwen Gate” has been kept intact to the present day.

Fengsheng old city is a wonderful place to visit, and you will never regret going there. It has been renovate and rebuild for 7 years and it’s totally new and also a new spots

for travelers as well. Nearby the Lotus Pond, there are a big waterpark named Lotus Wake Park, Taiwan's only five-tower waterslide, they provided the international standard cable water-skiing equipment, also suitable for parents and children with the fun of the water slide, moreover you can sit in the water to take beautiful pictures with the Dragon and Tiger Pagodas, not only the Taiwanese people here, even a lot of foreign tourists come to Taiwan Kaohsiung must be scheduled one of the itinerary.

There are also many different kind of Temples there, they were all spectacular and historical, such as Chi Ji Palace, Cide Plalace. Visiting temples in Taiwan can also let you know more about the history of Zouying, and also some Chinese traditional stories. The Temples were all located in Zuoying Old Fengshan city, so you can visit mutual temples when you travel Zouying Kaohsiung.

Lastly, I want to introduce a special festival that were held in the Lotus Pond of Zouying. In 2022, to celebrate Dragon Boat Festival, Lotus Pond Watersports Centre announced that 2022 Capital Cup Dragon Boat Race will be held in Zouying district Lotus Pond. Dragon Boat Festival is a big festival to celebrate in Chinese traditional, before the covid, there were 16 countries in total, more then 7000 people join the race, including USA, Hong Kong, Spain etc. Total 237 teams racing Dragon Boat, this amazing event attracted many domestic and international athletes to participate, which conduct to the development of sports tourism and the creation of peripheral economic benefits. Therefore, you can tell how exciting people are when celebrating this festival.

1943年臺灣地形圖之左營舊城

資料來源:引用自高雄文獻第四卷第三期《左營舊城的日軍震洋隊神社及遺址探查》(頁134)

Making a Name–Distinctive Lintel Plaques in the Old Town

Rose — Mon, 26 Feb 2024 14:56:07 +0000

by Luis

Chinese buildings are never complete without lintel plaques. They show up in one form or another at temples, public buildings, bridges, tunnel entrances, private residences, and even headstones. This is another way to manifest the ethos that best represents the venue on which the plaque is placed. The north gate here in the Old Town, Zuoying, was christened “Polaris Gate,” suggesting its majestic prominence. As for private properties, Chinese traditional practice tells us that the clan’s name is always preferred. The name of a clan certainly reflects the place of origin of a family; and this is how Chinese people trace their lineage to honor their ancestors. As a general, a handful of families from the same geographical region will share the same clan’s name. In southeast Asian countries where Chinese immigrants are prevalent, lintel plaques are the best reminder of their wandering past. On special holidays such as the tomb sweeping festival, some overseas Chinese even go to great lengths to return to their ancestral shrines back in China. This is to go back to “their roots” to pay tribute to their own forefathers. Such tradition speaks volumes about the Chinese philosophy of family.

Lintel plaques in the Old Town

Nonetheless, here in the Old Town things took an interesting turn. Some plaques are nowhere to be found in China; names like Mei-kuei (梅魁), Hong-shi (鴻禧), Chi San Chia (積善家), Ching Yow Yu (慶有餘). But why did they switch to a brand-new clan name? Can there be an unspeakable secret behind? It all sounds too unusual for a community that emphasizes family concept over anything else. We know today that the Old Town has a history of nearly four hundred years as a Chinese settlement; and up until today there are still many families that hold firmly onto their original clan’s name. Unfortunately, not even the descendants of those families with new clan names have the slightest idea why at some point their ancestors decided to “leave the tradition behind” and “start a whole new chapter.” Such disparity triggered the curiosity of scholars as well as the locals. And for many years nobody knew the answer, until someone decided to crack the “Enigma code.”

Cracking the code

Liao Teh Chong (transliteration) was raised in one of those households with “special lintel plaques.” He and his teammates turned to oral history and registration documents to shed light on this peculiar rarity in the neighborhood. On one occasion, the information obtained during an interview came to a deadlock, and it seemed to be the end of the road. But suddenly an inspiration came to Liao. Being at the house of the interviewee, he asked for permission to check the ancestral tablet on the shrine to “go further back in time.” The Chinese write the names of their forefathers on the tablet that represents their ancestors, thus worshiping such a tablet is a symbolic gesture of honoring them. In just a few minutes, Liao “met everyone” throughout the generations, from the most recent ones to those in the Qing dynasty. Another effective tool at hand was the household registration document dating back to the Japanese colonial era (1895-1945). These hand-written papers turned out to be surprisingly accurate despite being a century old; after all, the Japanese are famous for being meticulous in everything they do. By doing some cross comparison and scrutinizing through a pile of records and documents, Liao was finally able to sketch a rough picture of the life of their early ancestors. Many details became clear; such as where they came from, who they married, and when certain events happened. The task was not that difficult at all, but it was tedious and time consuming for an amateur. Mr. Liao is currently a land measurement cartographer by profession, and undoubtedly things from his office contributed quite a lot to the outcome of his research. By overlapping ancient maps on a modern Google map, he was able to see how the town evolved into what we see today. Furthermore, the corroboration of current property owners validated the accounts of interviewees, since it became clear who sold the land to whom.

Continuity of the lineage

The Chinese community is a patriarchal society; thus, the continuity of the family is only possible through a male heir, who bears the family name. In families where male offsprings are not born, an unconventional measure would have to be taken. Uxorilocal marriages and child adoptions were the predominant practices of the time to extend the lineage. However, in many cases the males involved find it difficult to come to terms with their dishonorable plight in a community where everyone else is “different.” Those who eventually “fought their way out” by becoming a prominent figure had always grabbed the opportunity to make a name for themselves.

Making a name for himself

Unquestionably, building a big house with a special lintel plaque was really an eye-catching distinction. By the standards of the time, these opulent houses were a huge contrast compared to those flimsy huts that ordinary people could afford. In a time of austerity, this uniqueness speaks volumes by delivering a clear message, “I had it my way.” Maybe this can be seen as a “compensation for the suffered losses.” Now that money was no object, in terms of material and craftsmanship, everything was top notch and slightly overbuilt. This helps explain why after more than a century there are still a few of them around, when most of the ancient houses in the Old Town can only last for ninety years at most. But it seems that these individuals were determined to sever all kinds of ties with their ancestors back in China since the special lintel plaques can no longer indicate the origin of their lineage. Since chances of returning home back in China were extremely rare, this “renaissance” echoed the mentality of most pioneers that made their way across the Taiwan strait to resettle in a new land with a brand-new identity.

Old houses in a modern time

Fortunately, some current owners of these relics are making an effort to maintain their ancestral houses for different reasons. And to the delight of culture and history lovers, some of them were converted into B&Bs, restaurants, and shops. Sustainability is now the decisive factor for the future of these vanishing pages in the history of the Old Town. Every time you buy something from these venues, you’re in fact helping them to continue the awesome job of perpetuating the time capsule so that someone else can embark on a journey into the past.

In hindsight, it was in fact the predicament that fueled their struggle to do better than others, and even exceed the expectations of the people around them. To put it differently, these special lintel plaques are the badge of honor for the first house owners. In today’s cyber language, we should click a thumbs up to the unsung heroes who were seen as losers in those days.

The History of Zouying Fengshan Old City (Stone City and the City Wall)

DC — Fri, 23 Feb 2024 14:16:04 +0000

by 陳虹育

When you try to have an excursion with your family to Zouying, and you are searching for some attractions on the internet, then you spot that there is a place called” Fengshan Old City”. Meanwhile, you expect to find a reason for that. Now, I am going to introduce the reason why it is called Fengshan and the history the place goes through.

During the Qing dynasty, Today’s Kaohsiung City and Pingtung County are part of Fengshan County, Fengshan County’s administration was originally in Zouying, then it migrated to the Fengshan nowadays. Therefore, Fengshan County has already built a county in Zouying and Fengshan. The first built county was called “Old City”, and the other one was called “New City” but had been dismantled during the Japanese colonial period, so only the Old City is left nowadays, causing a phenomenon called “One County, Two Cities”. This is also why Zouying is known by the term “Old City”.

After introducing the origin of its name, let’s talk about its history. Fengshan old city where a place rich in history, can originally be traced back to the Ming and Zhen dynasties. Zaoying becomes the center of military farming because of its peculiar military status, building a tough base of the history of this place. Along with the upcoming Qing dynasty, Zaoying becomes Fengshan County. The country's rise and gradually becoming prosperous make the country’s economy skyrocket rapidly. The presence of Wantan Port even opened the development of a new commercial era in this place.

However, history has always been affected by managing difficulty and political oscillation, making the county undergo several times of migrating, thereby leading to the county’s prosperity over volatility a couple of times. In 1721, the city welcomed the county’s back, they built up the city wall which was made out of rock for military defense, and the city wall became an essential inflection point in history.

The reason why the city wall became an essential inflection point in history is because it hides a series of touching history behind the truth. In 1786, the Lin Shuang-wen incident and the Wu Huaisi attack which was launched due to an ethnic raid. Despite the raid either dropping off some quandary to the city or causing some damage to the wall, the city still stands firm, becoming someone that witnesses the history of this city. In 1843 year, the county migrated again to Pitou Street, causing Stone City to not have any practical use, and this inflection became another milestone while recording and witnessing the city’s rise and down.

To encapsulate, Fengshan Old City is still rich in history nowadays, The Stone City and other civilization museums become somewhere that allow tourists who are enthusiasts to seek the city’s history in-depth. This area not only witnessed the transformation of an era but also underwent different periods in Taiwan. History fragments will become more and more as time goes by, but the prerequisite is that need to be in a well-keeping environment.

Homage to the Greatest Master Ever–The First Confucius Temple in the Old Town of Fengshan City

DC — Thu, 22 Feb 2024 17:50:15 +0000

by Luis

To religious culture lovers, a must-go destination is undoubtedly the Old Town in Zuoying, Kaohsiung; because it is said that this place has the highest temple density in all of Taiwan. Not widely known, the place was once called Fengshan city, but due to political and military unrest, residents of the time had no choice but to seek refuge in a nearby settlement, and hence the name of “Old Town.” But why so many temples? This is most probably due to the large number of Chinese settlers concentrated in such a small area. Just like immigrants in other countries, these early Chinese pioneers brought their own religion to this outpost of the Chinese frontier. Over time, the variety kept increasing to a point that many gods and deities became “tenants sharing a room” in the temple of another god. Some of them eventually relocated to a new place as soon as the donations coming from their own believers became large enough to buy them a “new house;” while others stayed for good. Such kind of hospitality speaks volumes about the religious tolerance of the Taiwanese in general.

Of the many temples and shrines found here in the Old Town, one in particular stands out for being “empty and bare.” The Confucius temple typically displays no images of any religious characters as opposed to other temples. Simplicity here is the key. The message can’t be clearer; just focus on the doctrines of the great master, and the rest is irrelevant. This renowned teacher is one of the great pillars in Chinese culture. He emphasized personal morality, correctness of social relationships, justice, kindness, sincerity, as well as a ruler’s duty to his subjects. His all-time famous motto was “teaching for everyone without distinction.” In modern times, this may be a common practice, but two and a half thousand years ago it was indeed a concept that was way ahead of its time. He can be said to be the founding father of universal education, which made all others coming after mere followers and advocates.

Most visitors are enthralled by the majestic welcome of the Confucius Temple located at the northern end of the Lotus Pond. But unknown to many, hidden in a corner inside the Jiuo Cheng elementary school is an old and shabby shrine with neither much decoration or embellishment (pic. 1~2). It is called the Shrine of the Saint (崇聖祠). For visitors who can’t read Chinese, this inconspicuous yet essential historic site would have probably gone unnoticed. In fact, this is the remnant of the original Confucius Temple in the Old Town; while the other one was built much later in the 1970s for ceremonial purposes. According to historical records, Chinese authorities arrived in Taiwan in 1684 claiming for the first time in history the sovereignty of the land. Shortly after, public offices and military strongholds in the Old Town were built to facilitate government administration. Interestingly, the Confucius temple was also part of the infrastructure in the Fengshan city (old name of the town). That means it was a state-funded religious venue as opposed to smaller private shrines built on someone’s own property. And that’s because Confucius temples had a public duty to fulfill. Believe it or not, they had always doubled as educational institutions since ancient times; and this made it possible for public schools to be integrated into it, albeit the education system was a far cry from its modern counterpart. Aside from this, every three years, imperial exams were held to recruit young talents into government offices. At this point, the temple was used as an examination hall for the event. And since the “true owner of the temple” is the greatest teacher ever, there shouldn’t be any reason he would disagree.

Shrine of the Saint inconspicuously tucked away in a corner of Jiuo Cheng elementary school.

a closer view.

Based on some early documents, the main gate of the temple (called Lin-shin Gate) was originally located near the shore of the Lotus Pond, roughly where the main entrance of the elementary school is located today, while the shrine is at the far back end of the whole venue. In between were Ta-Chen Gate and Ta-Chen Temple. And on either side were the left and right pavilions. The one on the left was used as the living quarters of government officials stationed in the Old Town, while the one on the right was allocated for the classrooms of the academy (or simply “school” in modern terms). Considering the above, the Japanese built the current Jiuo Cheng elementary school in 1900 right on the place where the temple once stood. Unfortunately, save for the shrine, all the rest was torn down to make way for new school facilities, which is why it’s the only remaining original part of the temple left today. However, some remnants are still scattered around on campus. With the help of experts, some granite blocks were found and identified. They’re now arranged as a part of the garden decoration near the school entrance. And those proved to be door gudgeons (axle sockets) and stone plinths (pedestals) for timber beams (pic 3~4). Two drum-like stone carvings serve as “doorman” at the entrance of the patio in front of the shrine (pic. 4b~4d). According to Chinese mythology, this drum-like creature is one of the nine sons of the Dragon, Chiau-tu (椒圖). It is usually placed at the entrance due to its quiet and reserved nature. This common practice of using mythological creatures as decoration can be found in every Chinese temple. Based on their “personality,” they’re deployed around with a connotation about its purpose. In this case, it’s to keep secret everything overheard from the prayers of worshipers in the shrine.

door gudgeon standing upright as bridge decoration, notice the socket hole with iron rust.

stone plinth for timber beams.

drum-like “doormen”

left “doorman”

right “doorman”

One missing link worth mentioning is the water pond in the shape of a half moonie, called Pan Pond (泮池) . This semicircular pond comes with an arch bridge over it, and is typically built outside the main gate of all Confucius temples (pic. 5). As a symbolic gesture, all examinees walk over the bridge to enter the examination hall suggesting a “quantum leap.” During the Japanese period, the administration of the elementary school decided to build a mini–Pan Pond to make up for “the only thing lacking” (pic. 6). And since then, according to the accounts of locals, as a school tradition all graduating students would have to cross the bridge before leaving.

semicircular pond and arch bridge at the new Confucius temple in Zuoying.

mini-Pan Pond still retaining its original purpose at Jiuo Cheng elementary school after almost a century.

Some experts claim that in the 19th century the temple underwent a renovation giving it the look we see today. In addition, they added a Pan Pond by building a semicircular wall with coral stones to “steal a small part from the Lotus Pond” and make it an extension of the temple. But due to yearly typhoons and lack of maintenance, the pond eventually turned too shallow and people simply covered it with soil to push the shore further into the Lotus Pond. Viewed from Google map today, that section still retains the original semicircular shape (pic. 7)

see the semicircular green area just outside the elementary school across from the street; it’s a clear indication of the outer line of the Pan Pond that once stood there.

In another corner of the school just behind the shrine is a parade of ten stelae collected from places scattered around in the Old Town, each one telling its own story (pic. 8). And there’s more to these beautiful works of art than meets the eye. Many historical events were confirmed by the inscriptions, specifying little details such as people, places, and dates. This is a reliable source of corroboration for historical facts as we know them. One of the ten stelae stands out catching the attention of visitors, not due to its size or the amount of information provided but instead for the purpose it served. It’s roughly half as tall compared to the big ones, and the number of Chinese characters is just a handful. It’s a dismounting stele for people passing by (pic. 9). It goes without saying that back in those days only a few could afford some kind of transportation, while the rest almost always went on foot. Dismounting stelae are often erected outside important venues such as temples, government offices, or even the residence of prominent figures among others. The message inscribed orders the traveler to dismount and simply walk past as a gesture of respect. They were regarded as an imperial decree; thus, anyone who fails to obey would be subject to punishment as severe as death penalty.

a display of ten famous stelae collected from places scattered around in the Old Town.

dismounting stele.

This philosophy comes from Confucianism stipulating the roles of each and every individual with the goal of achieving social harmony. That’s a reminder of our feudal past; and it’s amazing that we have come a long way from that period in history. Civilization will always move on leaving behind a trace of food for thought.

Before we leave this magnificent place, there’s one more thing to watch. An opening in the outer wall of the shrine reveals a lot on how it was built (pic. 10). Early Chinese settlers faced a huge challenge in order to get the public infrastructure built. It meant an arduous logistic of unprecedented scale. Unlike other settlements, the problem here was a big barrier of sea water, the Taiwan Strait. Since no brick kilns and sawmills were available, everything would have to be “imported from China”. Timber parts were cut to exact dimensions only to be assembled here on the spot, giving the architect no chances to dry fit all parts and make little necessary adjustments. They could only rely on the skills of the people carrying out the job with simple hand tools. Bricks and tiles for the roof and the floor were all transported from Fu-Chien, a province in China on the other shore of the strait. Even human resources became a hurdle. Masters and craftsmen were recruited only for the time of the construction at a higher wage. Strange enough, major city walls and public infrastructures built during the Qing dynasty were all concentrated here in Taiwan instead of China. By the time they came to power in 1644, which was a rather peaceful transition, the necessary “framework” to run the nation in China was already all in place. But Taiwan, like aforementioned, was much later incorporated into the empire probably due to its remoteness. Therefore, everything here was “built from the ground up.”

Even though centuries have passed, each and every one of the historic sites here in the Old Town is still waiting for someone to tell and retell its intriguing stories. And the only way to materialize this endeavor is when ordinary people like you and me take action to be their ambassadors and even become the voice of the silent memories of the past.

Rekindling the Dawn - The West Town Wall and the Remains of the Zhenyang Shrine

Rose — Fri, 16 Feb 2024 14:21:56 +0000

by Rita

Witnessing the Centennial Splendor of the Old City

Zuoying Old Town, having endured numerous trials and tribulations over the past century, has a rich history that traces back to the Dutch period. We can catch glimpses of its diverse facets, especially during the fascinating periods of Qing dynasty and Japanese occupation. Whether it's in terms of industry, economy, architecture, or even local folklore such as Feng Shui, each aspect is worth exploring. This article will focus on the stories surrounding the old city gates - Simen (West Gate) and the shrine ruins, allowing us to follow the traces of these historical landmarks and witness the events that unfolded during World War II. It turns out that this piece of land holds many lesser-known but indelible stories, full of tears and genuine historical occurrences.

The Unknown Origins of The West Gate

The Town wall before us was completed in the sixth year of Qing Daoguang (1826 AD), constructed with stone to represent the achievement of the second town-building endeavor (the first being an earthen wall). This wall includes four gates facing east, west, south, and north. However, to this day, only the North Gate (Gongchen Gate), South Gate (Qiweng Gate), and East Gate (Fengyi Gate) remain standing. Some may wonder about the west gate ?

The west gate, also known as the Deanhai Gate, with "Dean" carrying the connotation of "stability," faced the Zuoying naval base and the Taiwan Strait. The name of this gate symbolizes a prayer for stability in the maritime region, wishing for the safe departure and return of those setting sail. However, due to demolition efforts during the Japanese occupation, the silhouette of the west gate has vanished into the river of history.

Fast forward to 2013, the Ministry of National Defense initiated the dismantling project of military dependents' villages. As residents gradually moved out, surprising discoveries unfolded during the excavation process – the remnants and foundations of the west gate were unveiled. In March 2014, the Simen City Walls site emerged once again, with town wall a clearer delineation, leading the government to officially designate it as a national historic site. To everyone's delight, beneath the wall, Kaohsiung Cultural Association uncovered what appeared to be remnants of a suspected Japanese military trench; meanwhile, above the wall, the existence of shrine structures raised widespread attention. The question of whether it was indeed a shrine remains open, pending further archaeological studies. The association decided to conduct an in-depth investigation, hoping that archaeological excavations would unveil the historical events and stories of nearly a century.

As for the gate plaque of 'the west gate,' it is currently housed in the Kaohsiung Museum of History. For those eager to delve deeper, a visit to the museum promises a glimpse into the captivating historical tales engraved on the plaque! Such cultural excavations not only enrich the layers of the city's history but also provide a profound understanding of this chapter in history.

Japanese Style Historic Site Erected on the Town Wall

Returning to the remnants of the town wall, Kaohsiung Cultural Association made a remarkable discovery on the west town wall. Similar to the base of honden (main hall), a temizuya (a place for worshippers to cleanse their hands), and ruins such as shrine approach path. Notably, on the temizuya, an engraving of a pattern known as 'Double Hook Jade' was identified, resembling the Yin-Yang Tai Chi . It is the "communal crest" of Oishi Shrine in Akō-shi , Japan. It's worth mentioning that this specific pattern is not typically found in Shinto shrines in Taiwan. Confirmation from Mr. Hisanori Sakai, a professor and Shinto expert from a Japanese university, revealed that Among all the Japanese camp shrines , the one most closely resembling the base of the main hall in Zuoying is the Tsukuba Shrine of the Tsukuba Naval Air Group, further strengthening the credibility of the existence of the Zhenyang Shrine.

Furthermore, the book 'Recollections of Bo troops: Naval No. 20 Zhenyang Special Attack Unit' documents that “ Zhenyang Shrine was burned after the defeat in war “and that “the shrine was located on the town wall behind the military barracks”, providing additional confirmation that this shrine was established during the Japanese colonial period and towards the end of World War II. In the exploration of the old town of Zuoying, experts uncovered limited surviving remnants of Japanese shrines overseas, marking a significant and valuable find with important cultural and historical significance. This discovery contributes to the preservation of the cultural heritage of both nations.

A Symbol of Despair, Also a Sanctuary of Faith

As previously mentioned, the Zhenyang Special Attack Unit, “Zhenyang”(しんよう) earned its name towards the end of the Pacific War when Japan's military strength was severely depleted. In an effort to resist the advancing American forces, Japan resorted to suicide attacks, known as the 'Shinyo Special Attack Unit.' Similar to the more widely known 'Kamikaze Special Attack Unit,' this approach involved utilizing human-piloted explosive crafts designed for deployment on water. The Shinyo boats were small, lightweight vessels with a custom three-layered hull, approximately 10 meters in length and 2 meters in width. The front of the boat housed explosives, while the rear accommodated Toyota engine equipment, making it a relatively simple structure.

By 1944, Japan had organized ten camps in Taiwan, distributed in areas such as Taipei, Keelung, Kaohsiung's Zuoying, Guandu, Pingtung's Haikou, and Penghu's Xiyu. The teams stationed near Zuoying old town were the 20th Team (Bo Troops), the 21st Team (Takeuchi Troops) and the 31st Team (Kurihara Troops). Zhenyang 21st Unit was positioned near the xī zì zhù new village. The construction of shrines can be seen as providing temporary stability and a sense of peace to these Special Attack Unit soldiers during tumultuous times. In an era filled with chaos and the constant risk of losing their lives, soldiers could engage in activities such as training, exercises, camp security, or playing baseball. The remnants of the shrine site reflect the complex emotions of the soldiers who came here to pray. Their feelings during that time were undoubtedly a mix of various emotions. The surviving artifacts symbolize the pain and indescribable fragments of sorrow left behind in this place.

Fortunately, Japan surrendered shortly after, bringing an end to the war. Soldiers were no longer required to carry out their missions, allowing the members of the Special Attack Units to survive. After the war, some chose to continue their lives in Taiwan, while others were repatriated to Japan. The name 'Zhenyang' should not be forgotten, and as residents of Kaohsiung, even if not originally from Zuoying, we should remember this history. After all, this place witnessed the struggles and sacrifices of many Japanese and Taiwanese individuals who fought for their “country”.

Reviving Memories of the Land

Through in-depth exploration of the relics mentioned above, we gain insight into the vital role that archaeology plays in connecting local historical contexts. Often, we only see the surface features without understanding the intricate details behind them. Those seemingly inconspicuous ruins actually hold significant cultural and historical value. These landmarks were once treasures in the river of history, and how can we overlook this rich cultural heritage?

There is still time. Take the opportunity to carefully delve into understanding and experiencing, and you'll hear the echoes of history's stories in your ears. Looking forward, we hope to continue discovering more undisclosed historical sites in Zuoying, gradually unveiling the appearance of the old town over the past century. It also makes more people willing to pay attention to the preservation of literature and history and continue to pass on the story of Zuoying. Let us awaken the precious memories contained in this land together.We anticipate that everyone who embarks on this deep exploration becomes a witness to history, ensuring the transmission of these valuable historical stories.

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Exorcize and suppress evil spirits -Gongchen Door God

Rose — Tue, 06 Feb 2024 05:34:43 +0000

by Rose

There is a saying: "It never rains but it pours." Not only do individuals encounter periods of bad luck, but even deities don't always have favorable fortunes. In the realm of folk religion, among the Five Offerings, the "Door Gods" can be considered gods associated with unfavorable circumstances. Undertaking the role of Door Gods requires constant vigilance day and night, guarding the people, warding off evil spirits on the left and battling ghosts on the right, preventing malevolent forces from trespassing through the doors. However, fewer and fewer people perform solemn rituals to honor them, a treatment that might not match that of their fellow deities, like the Kitchen God, and could even be less than the spirits during the Ghost Month in July.

That being said, it doesn't imply that Door Gods hold a low status among the celestial beings. On the contrary, Door Gods have a long history in East Asia, with different dynasties and religions having their specific gods guarding the gates. Not only can people find them on their own door couplets and traditional temple structures, but even town walls fall under their protective domain. This article will take you on a visit to the North Gate of Zuoying Old Town, where Door Gods have stood watch over this land for centuries.

The Rise and Fall of Zuoying Old Town and the Arrival of the Door Gods

To understand the story of the old city door gods, we must first delve into the history between Zuoying Old Town and its walls. Zuoying Old Town, also known as Fengshan County Old City, was the first earthen wall in present-day Taiwan. However, upon closer observation, one would notice another "Fengshan" in the Pitou area of Kaohsiung. What's the story behind this?

In fact, early references to Fengshan mostly referred to the Fengshan City in Zuoying District. However, during the Qing Dynasty, Zuoying was breached by militia, and government offices were relocated to Pitou. The name of the town also moved along, continuing to the present day. To distinguish, “Fengshan” in Zuoying became known as "Zuoying Old Town". Stepping into the old town, one can almost hear the call of history, with the walls saturated with the sediment of time. And the transformation of this land also laid the groundwork for a captivating story behind the birth of the old town door gods.

The turbulent era of "minor uprisings every three years, major uprisings every five years" refers to the intense friction between the roving monks who crossed the seas to Taiwan and the corrupt officials. During the Qing Dynasty, Taiwan was under strict government rule, and single men who immigrated here faced difficulties in getting married and starting families due to strict government regulations prohibiting women from crossing the seas. Meanwhile, due to poor governance, officials were corrupt, leading to social unrest, fights, and uprisings becoming commonplace. In these tumultuous times, fear gripped the hearts of the people in Taiwanese society.

However, the Qing government prohibited the construction of walled cities in Taiwan, fearing that if the emperor was far away, people would rely on the fortifications to rebel. Therefore, Fengshan County City became the primary target of militia attacks. After the incident involving Zhu Yigui, the magistrate of Fengshan broke the ban and, with the cooperation of the residents, began building earthen walls. For the safety of the city, they did whatever they could, using materials such as soil, wood, and bamboo to construct the first earthen city in Taiwan. Today, it has become an important event in local history.

However, this rudimentary earthen wall still couldn't withstand the assailants. It was breached by the allied forces led by Zhuang Datian during the Lin Shuangwen Incident, with houses burned down and the earthen wall collapsed. The government offices were then relocated to Pitou, and during this period, the name Fengshan was brought from Zuoying District to Pitou. Although they moved to a new location, it didn't bring new fortunes. Another uprising ensued, and on top of that, the new Fengshan was attacked by bandits led by Cai Qian. It was then that people remembered the beauty of Fengshan Old Town. Thus, with funds raised from the public and relying on Turtle Mountain, they once again erected rough stone walls. Even though the emperor issued decrees, the stone walls were still built, yet the world remained in turmoil. Both the people and the government were reluctant to abandon the lively neighborhood of Pitou and return to the deserted Zuoying. Moreover, rumors spread about the county magistrate Du Shaoqi's violent death, leaving the people in shock. Therefore, officials asked a pair of door gods to come on the north town wall to ward off evil and stabilize people's hearts.

Who are the Door Gods?

Since people have had the concept of "home", the door has been seen as a barrier separating the dangers outside, and the gods of the door are responsible for guarding against those invisible malevolent forces. Even a single door has its guardian deity protecting the household. Especially in East Asia, where traditional folk beliefs are strongest, the development of door gods has a history of thousands of years, and their identities may vary due to cultural and regional differences.

Taking ancient China as an example, it is believed that in the beginning, door gods were small humanoid figures carved from peach wood. This is because ancient people believed that peach wood was a sacred wood, capable of warding off evil spirits, just as peaches could be used as swords to slay demons. Over time, door gods in China evolved into representations of the most iconic heroes of the time. For example, the Han Chinese believed that strong and brave warriors could defend the door, and Jing Ke, who attempted to assassinate the Qin king, was revered as a door god due to his sacrifice and courage. Zhong Kui from the Tang Dynasty, known for eating ghosts, was not only hung up to ward off diseases and evil spirits but also became a popular door god.

Apart from dynasties, different religious beliefs also have unique door gods and legends. Buddhism has Weituo and Jialan; there are "Hengjiang" and "Ha Jiang" specially honored in "Investiture of the Gods" from Longshan Temple; the ghost kings Zhang, Huang, Su, and Li who were subdued by Master Qingshui as the Four Great Generals; the Daoist Four Generals Ma, Zhao, Wen, and Zhou; and the Niu Tou Ma Mian (Ox-Headed and Horse-Faced) and the Seven Lords in Chenghuang Temples, responsible for capturing and punishing evil spirits.

Guardian Deities Warding off Evil Spirits

So, who are the door gods of the North Gate, "Gongchen Gate," tasked with suppressing impurities and protecting the four directions? There are two interpretations. One suggests Shentu and Yulei, two fierce-looking deities who bind evil spirits with reed ropes and hand them over to tigers. The other theory involves Qin Shubao and Yuchi Gong, two great generals who once guarded Emperor Taizong of the Tang Dynasty, scare away the dragon king's life-threatening cry. Consequently, people emulate them, hoping for equal protection as that of the emperor. Regardless of who the door gods of Gongchen Gate are, they stand guard over this century-old town, day after day, year after year, hoping to ward off evil and witness generations of peace and prosperity for the people of this land.

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A Brief History of the Tzu Chi Temple in Zuoying City

Rose — Tue, 06 Feb 2024 05:06:22 +0000

by Rose

In the bustling streets filled with the constant flow of vehicles, hurriedly passing by stands a temple that has witnessed a century of history. The Tzu Chi Temple, located outside the town walls of Zuoying's old town, rooted deeply in the 'Laozu Temple' of Fengshan's old town, has been a beacon of faith for the people, spanning from the Japanese colonial period to the early years of the Republic of China and into modern times. This traditional temple, dedicated to Bao Sheng Da Di (保生大帝), represents the profound beliefs of the community and bears witness to the historical evolution of this land. In this article, we will flip the hourglass, taking you on a journey across the currents, to revisit the development history of Zuoying's old town and the Tzu Chi Temple.

The Migration Journey of Tzu Chi Temple and Zuoying's Old Town

Before delving into the history of Tzu Chi Temple, we must first understand why there are two 'Fengshan' in Kaohsiung. What exactly distinguishes the two 'Fengshan'? Typically, when people mention 'Fengshan,' they are referring to the Fengshan administrative district (Xiaopitou District) in Kaohsiung. The other 'Fengshan' is the 'Fengshan Old Town' (Zuoying District). The existence of these two Fengshan is rooted in the early days when Fengshan County's political center was situated in the Zuoying area, also known as (Xinglong Village). However, due to the breaching of the town walls during the Lin Shuang-wen Rebellion, the government offices were relocated to Pito Street, now forming the present Fengshan administrative district. To distinguish the two, the area before the relocation became known as 'Fengshan Old Town,' creating the unique phenomenon of 'a county with two county seats' seen in Kaohsiung!

Returning to Tzu Chi Temple, Zuoying Tzu Chi Temple is also known as Chengyi Tzu Chi Temple, with 'Chengyi' indicating that it was originally a temple located within the county seat. During the Japanese colonial period, Japanese military officials recognized the potential of Zuoying as a naval base. Simultaneously, they were concerned that individuals might spy on military secrets from the hilltops of Gushan. Consequently, all residents within Fengshan Old Town were forced to relocate. Bao Sheng Da Di, originally situated in the old town, moved successively to Neiwei Zhen'an Temple, Huang's Residence, Pizitou Chen's Residence, and eventually settled at No. 9 Liantan Road. After a fundraising effort by local gentry for reconstruction, the people welcomed back the sacred statue of Bao Sheng Da Di for worship. The name 'Chengyi' thus became deeply embedded in everyone's hearts, becoming a constant and reliable Dinghai needle.

The Precarious Feng Shui

The migration journey of Tzu Chi Temple and the old town reveals that Taiwan's society, whether during the Qing Dynasty, Japanese colonial period, or the early years of the Republic of China, experienced considerable turmoil. In times of uncertainty, traditional beliefs that could stabilize people's minds were particularly crucial. Feng Shui, closely tied to personal Qi and fortunes, has always held a significant place in the hearts of residents. However, when it comes to the Feng Shui situation in Zuoying, it can be said that in earlier years, it instilled fear in the hearts of the people, and the primary reason was that Feng Shui in this area had been largely destroyed due to government policies!

Firstly, after the Lin Shuang-wen Rebellion, the old town was infiltrated by the civilian army from Snake Mountain, bypassing the original earth walls, which were completely demolished. Unable to serve its defensive purpose, the government, after the rebellion, relocated to the vicinity of Turtle Mountain, abandoning Snake Mountain and constructing new stone walls. This 'encircling the turtle and releasing the snake' enclosed the entire Turtle Mountain within the town walls, enhancing security but blocking the path for the Turtle Deity to drink water, the first ominous one.

Secondly, during the Japanese colonial period, the newly opened Shengli Road separated the Immortals of Turtle Mountain, dividing them into Small and Large Turtle Mountains. Not only could the turtle not drink water, but its neck was also severed - the second ominous sign.

Thirdly, when General Gui Yongqing widened Shengli Road to contribute to Kaohsiung's infrastructure, residents built a memorial tower on Small Turtle Mountain to commemorate the general's efforts after his passing. However, this act was akin to inserting a needle into the turtle's head – how could the Turtle Deity find peace? This marks the third ominous sign.

The Dragon and Tiger Pagoda: Rescuing People from plight

The disrupted Feng Shui caused by construction did not improve over time. Even after the removal of the Yongqing Tower, concerns persisted. According to local elders, in the late 1980s, Bao Sheng Da Di, the main deity enshrined in Tzu Chi Temple, heard the voices of the people. In response, he decreed that residents should construct the Dragon and Tiger Pagoda to dispel calamities. As long as one 'enters the dragon's throat and exits the tiger's mouth,' individuals could turn dangers into safety and find protection.

Bao Sheng Da Di and His Dragon Tiger Generals

Now, the question arises: Why must the entrance and exit be in the likeness of a divine dragon and a tiger? In fact, this design is the embodiment of the anecdotes of Bao Sheng Da Di, recreating the miracles of the healing god.

Bao Sheng Da Di, originally named Wu Tao, whether referred to as 'Wu Tao' or 'Wu Ben,' all point to the legendary divine physician born over a thousand years ago during the Song Dynasty. It is said that Wu Tao's medical skills were unparalleled, to the extent that he could snatch people from the king of Yama, achieving the realm of reviving the deceased.

Before Wu Fei ascended to immortality, he was already renowned among the common people, known for his miraculous healing abilities and the expulsion of evil. One day, while Wu Fei was gathering herbs in the mountains, a wheezing tiger approached him. Surprisingly, the tiger showed no signs of aggression and even obediently lay down, opening its mouth wide, as if implying something. With a compassionate heart, Wu Tao examined the tiger and found a hairpin stuck in its throat. The tiger admitted to swallowing a woman, leading to the obstruction. Although Wu Fei felt pity, he also worried for the innocent people. He made a deal with the tiger: it must promise never to prey on humans, and only then would he provide treatment. After the tiger agreed, Wu Tao reached into its throat with his bare hands, removed the hairpin, and healed the wound. The tiger, true to its promise, never consumed humans again.

Wu Fei's medical skills became even more profound, gaining recognition not only among ordinary people and animals but even among mythical creatures. One day, a dragon with a severe eye infection sought his help. Wu Tao easily saw through the dragon's disguise as a mortal and generously offered assistance, using herbs to heal its eyes. In gratitude, both the tiger and the dragon chose to stay by his side, accompanying him in doing good deeds and aiding the suffering. This is the origin of the famous phrase 'Curing the tiger's throat, Pointing the dragon's eye,' and the reason why the Dragon Tiger Pagoda features both a 'Dragon' and a 'Tiger.

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