Tachikawa Walk: Fusai-ji Temple’s National Treasure and Suwa Shrine

Suwa Shrine: 1,200 years and one move

Suwa Shrine’s (諏訪神社) official access page says it is a 10-minute walk from JR Tachikawa Station.

According to the shrine’s history, the enshrined deity is Takeminakata no Kami. It began, the shrine says, when the great god of Suwa in Shinshu was invited here on the 27th day of the 7th month of Konin 2 (811), in the reign of the 52nd emperor, Saga. The Edo-period gazetteer Shinpen Musashi Fudokiki also states that it was “first enshrined in this village on the 27th day of the 7th month of Konin 2.” The city’s guide calls the shrine Tachikawa’s guardian shrine.

811. The early ninth century. Why did they welcome a god of Shinano to this village in Musashi? The shrine’s history does not give the reason. What is unknown stays unknown. Still, Takeminakata is regarded as a god of martial valour. What the people living on the edge of the terrace wanted protection from, one can imagine a little.

The shrine’s history contains many records of fire. On the 9th day of the 11th month of Tensho 14 (1586), a wildfire on the Musashino plain burned the shrine buildings and old records. The main hall was rebuilt in 1670 (Kanbun 10). In 1857 (Ansei 4), a cover building for the main hall and a worship hall were built.

Here the city’s walking-course guide offers a fact. The 1670 main hall was built not on the present site but where the “Former Shrine Site Monument” now stands in Suwa-no-Mori Park. The shrine moved to its present location in 1750 (Kan’en 3), it says. Shrines move house too.

Yet the city’s own timeline states that in 1670 “Suwa Shrine is rebuilt on its present site.” Which is right? The city’s materials disagree by eighty years. I can’t judge. But the monument to the former shrine site does stand in Suwa-no-Mori Park, just as the walking guide says. If it bothers you, stand in front of the monument and think it over yourself.

The Suwa woods were also a playground for Showa-era children. According to the city’s timeline, the Suwa-no-Mori Park amusement area opened in 1962 (Showa 37), and Suwa-no-Mori Plaza in 2017 (Heisei 29). The shrine’s old site became a children’s playground. Not a bad place to move out of.

People who remember the woods when they were called an “amusement area” and people who know only the “plaza” now let their children play in the shade of the same trees. The name has changed, but for more than half a century it has remained a place where children run.

Then, on 26 October 1994 (Heisei 6), the buildings of Suwa Shrine, Hachiman Shrine and Inari Shrine burned again. The city’s guide says a fire of suspicious origin destroyed the main hall and worship hall, which were city-designated cultural properties. The city’s guide gives the rebuilding year as 2000 (Heisei 12), while the shrine’s history records reconstruction and building work in 2002 (Heisei 14). The sources differ by two years. I read it as work spread over several years.

I remember that the Fusai-ji fire was in 1995. A year apart, the temple and the shrine of Shibasaki-cho both burned. And both were rebuilt on the same spot.

The grounds hold other small layers of time. Hondawake no Kami of Hachiman Shrine was jointly enshrined here, moved from 1-chome Shibasaki-cho, on 27 November 1907 (Meiji 40). The city’s timeline describes the same year as “Hachiman Shrine’s main hall relocated to Suwa Shrine.” That Hachiman Shrine was built in Shibasaki-cho in 1252 (Kencho 4), it says. And in 1586, the very year Suwa Shrine burned in the wildfire, the city’s timeline records that “Onene, a woman of the household of Tachikawa Terushige,” donated a Buddhist statue to Hachiman Shrine. The statue is now a city-designated cultural property. Inari Shrine was founded in 1819 (Bunsei 2). The kagura dance hall was completed in 1968 (Showa 43). Photographs of the grounds show a gate with guardian figures, a smallpox shrine and Hie Shrine, Kotohira Shrine and Sengen Shrine, and a god of the eyes. A smallpox god, and even a god of eyes. Shibasaki’s gods seem to have adopted a division of labour long ago.

About 200 metres west of the south torii gate stands the great zelkova of Hachiman Shrine, a city-designated historic site. It was damaged in a wildfire in 1824 (Bunsei 7), and scorch marks remained on the upper part of the tree until recent years. The road from this zelkova to Fusai-ji was called “Tansu Yokocho” (Chest-of-Drawers Lane) because many chest makers lived there, and it is said to have flourished as the main street of Shibasaki village.

The road linking temple and shrine was the village’s high street. I feel I am drawing closer to the answer to the mystery. But what has spread this shrine’s name is not the story of its fires. It is a story of summer.

Lion dance and sumo: the grand festival in August

A tourist guide supervised by the shrine introduces it as “a famous shrine for lion dance and sumo.” It is affectionately called “Osuwa-sama,” it says.

The annual events on the official website list a grand festival in August: the eve festival on Friday, Suwa Shrine’s grand festival on Saturday, and Hachiman Shrine’s on Sunday. For 2026 (Reiwa 8), the notice gave 21 August for the eve festival and 22 and 23 August for the grand festival. The pamphlet bears the words “fifty parishioner neighbourhoods.” It shows photographs of portable shrines (mikoshi), a great drum, festival music, the lion dance, Japanese archery, and children’s sumo.

Lions and staffs: two neighbourhoods share the work

Vol. 13 of Tachikawa Monogatari traces the history of this lion dance carefully. Suwa Shrine’s lion dance consists of the lion dance itself and the bozukai, staff fighters regarded as clearing the way before it. Until the Tachikawa City Lion Dance Preservation Society was formed in 1963 (Showa 38), the work was shared between two areas. The lion dance was handled by the Banba, Yokocho, Deguchi and Shinyashiki neighbourhoods of Shibasaki-cho. The staff fighting was passed down by the Dai, Takinoue and Yamanaka neighbourhoods of Fujimi-cho.

The staff fighting has a legend. In the early Edo period, it is said, the Igarashi family of Yamanaka learned staff fighting in Mikawa Province on their way home from a pilgrimage to Ise. Today a souvenir from Ise would be sweets. But what the Igarashi family brought home was a martial art. For shelf life, it wins hands down.

The old documents hold an even more tangible record. The shrine’s “Record of Construction at the Main Shrine” lists, as an expense for the “Myojin festival” on the 27th day of the 7th month of 1733 (Kyoho 18): “Sake, 8 sho, cost 400 mon: given to the lion dancers.” For the Hachiman festival on the 15th day of the 8th month of the same year: sake, 8 sho, 400 mon. Suwa’s festival or Hachiman’s, the thank-you was exactly the same. At least in the records, there is no trace of a negotiation for a raise.

When the lion dance began is unclear. The city’s timeline says the lion dance handed down at Suwa Shrine began around the Genroku era (1688–1704). The dance is a city-designated intangible folk cultural property.

These records also mention sumo held as an offering. Sake, lions and sumo. Behind the figures, I seem to see a summer night in a tatami room.

A festival in the headman’s diary

Here the village headman from earlier comes back. The “Koshi Nikki” (Official and Private Diary) of Suzuki Heikuro, headman of Shibasaki village, records festival after festival from 1837 (Tenpo 8). On the 27th day of the 7th month that year, along with the names of those in charge of the lodgings for the lion dancers and the staff fighters, it says: “Sumo: Sawa neighbourhood on duty.”

Sumo was an event handled by the neighbourhood on a duty rotation. Tachikawa’s love of sumo continued. The city’s timeline notes that the Renseikan sumo ring was completed in 1983 (Showa 58), and that in 2016 (Heisei 28), a regional tour of professional grand sumo came to Tachikawa for the first time in 37 years. I spent a while imagining a neighbourhood notice board with “sumo” on the duty roster. Quite a tense duty.

At the 1852 (Kaei 5) festival, there was a brawl with people from Sunagawa and Ogawa villages. The aftermath is written up in the diary too. The following year, there is an entry about scaling the festival down. Start a fight, and next year’s festival gets smaller. The straightforwardness of that cause and effect has the flavour of a household where the children have just been scolded.

The festival dates have moved too. According to the ledger of the Fujimi-cho staff group, until 1947 (Showa 22) the festival was held on 14 and 15 September. In 1948 (Showa 23), on 14 and 15 August. From 1949 (Showa 24) onward it settled on 27 and 28 August. That today’s grand festival is held in late August is a continuation of this.

Households that took on the role of festival lodging lent out their gardens and tatami rooms and served meals. For the children of the lion dance and staff fighting, they even prepared a bath. It was a heavy burden, but it was regarded as an honour, according to oral histories collected for the city’s history.

Let me picture the summers before the preservation society was formed in 1963. Lions from four neighbourhoods of Shibasaki, staffs from three neighbourhoods of Fujimi-cho. Children finishing practice climb up into a lodging family’s tatami room, are given dinner, and wash off the sweat in someone else’s bathtub. The festival lived not only in the shrine grounds but in the kitchens and bathrooms of the neighbourhood’s houses. An era when you could walk into another family’s bath, head held high, as a festival child. Tell today’s children, and they would probably be a little jealous. In 2020 and 2021 (Reiwa 2 and 3), the lion dance offerings and other events were cancelled because of the pandemic. The break, too, became a line in the record.

Detours in Shibasaki, and Suwa Shrine’s year

As the festival drums fade, let me step down a side street. Between Fusai-ji and Suwa Shrine, small historic sites picked out by the city’s walking course are dotted about. If you are going to wander, this is the fun part.

At the site of Mangan-ji, only a well remains. According to the city’s guide, before the Genroku era a temple called Toko-in stood here and flourished greatly. By the Genroku era it had fallen into decline, but Beppo, a disciple of the eminent Obaku-school monk Tetsugyu, revived it as Iozan Mangan-ji. At the end of the Edo period it had no resident priest, and in 1875 (Meiji 8) it was abolished in the anti-Buddhist movement of the early Meiji years. It flourished, declined, revived and vanished. One well has seen it all.

The Nakajima family’s gate survives too: the Nakajima family of the one-year headman’s term. The gate is said to have been handed down at the end of the Edo period from the magistrate Egawa Tarozaemon. The gate of the residence Ota Nanpo visited was a hand-me-down from the magistrate’s household. Shibasaki’s headmen, it seems, were well connected. It stands at the family’s residence (yashiki), so admire it from the road.

Underfoot runs a waterway too. The Shibasaki branch channel was drawn from the Tamagawa Aqueduct in 1737 (Genbun 2). Shibasaki village had sent its petition for a branch channel to the shogunate in 1688 (Jokyo 5), so by this count it took 49 years for the water to arrive. On the terrace the water served as drinking water, below the terrace as paddy water, and it also turned a total of 11 waterwheels. At the 2-chome Fujimi-cho intersection, the main stream and a branch divide in a ratio of 7 to 3. The branch, it is said, uses subtle differences in elevation to flow from north to south and, in reverse, from south to north. It still flows in an open channel, and stretches where the cobblestone embankments remain are a city-designated historic site.

A little further on, in Fujimi-cho, is the Tachikawa City Museum of History and Folklore. It opened on 1 December 1985 (Showa 60). The land was originally part of the Inoue family residence, and the Inoue family had lived here for more than 400 years. Excavation during construction uncovered a Heian-period settlement, the Dainoshita site. They dug to build a museum, and out came museum material. No site could be more fitting.

Suwa Shrine’s year

Suwa Shrine’s calendar is marked more finely than I expected. According to the official list of annual events, there is the New Year’s Day festival on 1 January, a coming-of-age festival and the Dondo-yaki bonfire (burning of New Year decorations) on 15 January, and bean-throwing for Setsubun on 3 February. 17 April is the spring festival, and 25 July the Tenno summer festival. After the August grand festival, a performing-arts festival is held on 15 September for the autumn festival. In November there is a chrysanthemum show lasting about two weeks, and on the Days of the Rooster, the Tori-no-ichi market is held at Otori Shrine in the grounds. 31 December is the New Year’s Eve festival. And on the 1st of every month there is a monthly festival.

It is a shrine where something is always in the air whenever you visit. Fire in winter, prayers in spring, drums in summer, chrysanthemums in autumn. Here, choosing your season is half the pleasure.

But it is time to answer the mystery we began with.

Solving the mystery on the edge of the terrace

As I walked, I stopped several times. In front of the stone, in front of the worship hall, and in front of the bluff. A kind of time flows here that you don’t use when hurrying past the station. On the way back I noticed that, at some point, my breathing had grown deeper.

Back to the original mystery. Why are Tachikawa’s old things gathered not in front of the station but out on the southern fringe?

Half of the answer is already out. It is not that the old things are on the southern fringe. This was, originally, the middle of the village. A residence was built on the edge of the terrace, a temple was founded, a god was welcomed. Tansu Yokocho linked temple and shrine, and the headmen ran the village in one-year turns. In the Meiji era, this village took the name “Tachikawa village,” and its first school and village office were placed at Fusai-ji. The very name Tachikawa was born here.

Meanwhile, according to the city’s guide, the Kobu Railway, today’s JR Chuo Line, opened in 1889 (Meiji 22). In 1922 (Taisho 11), an airfield was built north of the station. From then on, the town’s centre of gravity moved north. As I see it, the centre of Tachikawa moved house from the southern fringe to the station. Just as Suwa Shrine moved a little way in 1750.

Tachikawa is not just a new town. It has the city’s only National Treasure. It has the sites of the first school and village office of the village named Tachikawa. It has a chlorite-schist sekito carved with figures, the only one of its kind. In medieval times it had a temple that printed scriptures, and in the ninth century, by tradition, it welcomed a god from Shinano. A headman’s diary recorded everything from the amount of festival sake to the aftermath of a brawl. Its credentials as an old town are more than sufficient.

The other half is for whoever walks here to decide. The old time was never hidden. It was always right there. I had simply never come to look.

Quiz answer

The answer is B, the Suzuki family. According to the city’s walking-course guide, in the Edo period the Nakajima family took turns with the Suzuki family, a year at a time, as headman of Shibasaki village. Suzuki Heikuro, who wrote “Sumo: neighbourhood on duty” in his “Koshi Nikki,” was also a headman of Shibasaki village.

Before you go

• Fusai-ji Temple: 4-chome Shibasaki-cho, Tachikawa, Tokyo (the excavation reports give the site address as 4-20 Shibasaki-cho). According to Tachikawa Monogatari vol. 7, head south from JR Tachikawa Station; it is about 700 m west of Shibasaki-Taiikukan Station on the Tama Monorail. We could not confirm an official temple website. The six-sided stone pillar stands inside a protective shelter, so check with the temple before visiting whether, and when, it can be viewed. This is an active temple: keep your voice down and respect any areas that are closed.
• Designation details for the stone pillar: Agency for Cultural Affairs, National Cultural Properties Database https://kunishitei.bunka.go.jp/bsys/maindetails/201/846 (Japanese)
• A route around Shibasaki’s temples, shrines and sites: Tachikawa City, “Walking Course 1: Old Villages” https://www.city.tachikawa.lg.jp/kanko/bunka/1004244/1004848/1004889.html (Japanese)
• Suwa Shrine: 1-5-15 Shibasaki-cho, Tachikawa, Tokyo. 10 minutes’ walk from JR Tachikawa Station (official access page). Official site: https://suwajinja.or.jp/index.html (Japanese). Annual events and grand-festival dates change from year to year; check the official site for the latest. At the shrine, bow at the torii gate if you like, walk to the side of the central path, and follow any posted photography rules.
• Time needed: Suwa Shrine is a 10-minute walk from JR Tachikawa Station (official). Fusai-ji is about 700 m from Shibasaki-Taiikukan Station on the Tama Monorail (Tachikawa Monogatari). Both are within Shibasaki-cho, and the city’s “Old Villages” walking course starts at the South Exit of Tachikawa Station and takes in both.
• To combine with: From the terrace where Fusai-ji stands, in spring you can look down on the cherry trees along the Ne River (Tachikawa Monogatari); beyond it is the Tama River. The same walking course also includes the great zelkova of Hachiman Shrine, the Nakajima family gate, the site of Mangan-ji, the Shibasaki branch channel, the Yamanaka-zaka Jizo Hall, and the Tachikawa City Museum of History and Folklore (3-12-34 Fujimi-cho), opened in 1985. Check the museum’s opening days and hours on the city’s official website.
• To time it with a festival: The grand festival is held on a Friday, Saturday and Sunday in August (21–23 August in 2026); the chrysanthemum show runs for about two weeks in November (from Suwa Shrine’s list of annual events).
• Getting there: From Shinjuku, take the JR Chuo Line west to Tachikawa and leave by the South Exit. Carry an IC card such as Suica or PASMO; it saves buying tickets for the train and monorail.

After the walk, by the North Exit

Head back from the Shibasaki terrace to the station and go straight through to the North Exit. One minute’s walk from the gates, on the 3rd floor of the Etoile Building at 2-14-10 Akebono-cho, is On the Shore Tachikawa (オンザショア立川店), a lava-stone hot yoga studio.

At the end of a day spent looking at stones and shrines, it is fine to have a place to return to your own body. If that appeals, this is one option. Besides hot yoga in a studio laid with lava-stone plates, there is room-temperature yoga, Pilates, women-only kickboxercise, boxercise, HIIT and personal training, with more than 25 kinds of yoga lessons.

It is open every day from 8:00 to 23:30, with no difference by day of the week, whether it is the night of the festival or the morning before a walk.

First-timers can try a yoga lesson for ¥1,980 (tax included), with two bath towels, one face towel and a mat rental included. Pregnant guests cannot join lava-stone hot yoga, but room-temperature maternity yoga is available. Many of our yoga instructors speak English, and the studio’s owner, Naomi Fujita, who holds Japan’s top English qualification (Eiken Grade 1) and a perfect TOEIC score and once worked as a translator and overseas interpreter at Nomura Securities, and who lived in Alaska for three years, often helps guests from the US bases in English herself (visitors from abroad have even left Google reviews about the care they received in English); if you would like an English-friendly lesson, just say so when you book.

• Studio website: https://ontheshore.jp/
• Book a trial lesson: https://site.locaop.jp/C0aVK?_src=hp

From the south that was the middle of the village to the north that became the middle of the town. At the end of that road, there is a place to work up a sweat.

Cover photo: Fusai-ji Temple in Shibasaki-cho: beyond the open gate, a stone path leads to a white-walled, tiled hall (Photo: Nesnad / CC BY-SA 4.0 / Wikimedia Commons)

Information as of October 2026.

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