Suwa-taisha


Suwa Grand Shrine, historically also known as Suwa Shrine or 'Suwa Myōjin, is a group of Shinto shrines in Nagano Prefecture, Japan. The shrine complex is the ichinomiya of former Shinano Province and is considered to be one of the oldest shrines in existence, being implied by the Nihon Shoki to already stand in the late 7th century.

Overview

The entire Suwa shrine complex consists of four main shrines grouped into two sites: the Upper Shrine or Kamisha, comprising the and the, and the Lower Shrine or Shimosha, comprising the Harumiya and the Akimiya. The Upper Shrine is located on the south side of Lake Suwa, in the cities of Chino and Suwa, while the Lower Shrine is on the northern side of the lake, in the town of Shimosuwa.
In addition to these four main shrines, some sixty other auxiliary shrines scattered throughout the Lake Suwa area are also part of the shrine complex. These are the focus of certain rituals in the shrine's religious calendar.
Historically, the Upper and the Lower Shrines have been two separate entities, each with its own set of shrines and religious ceremonies. The existence of two main sites, each one having a system parallel to but completely different from the other, complicates a study of the Suwa belief system as a whole. One circumstance that simplifies the matter somewhat, however, is that very little documentation for the Lower Shrine has been preserved; almost all extant historical and ritual documents regarding Suwa Shrine extant today are those of the Upper Shrine.

Deities

The Upper and Lower Shrines of Suwa were historically associated with a male and female kami, respectively. The god of the Upper Shrine, named Takeminakata in the imperially-commissioned official histories, is also often popularly referred to as 'Suwa Myōjin', 'Suwa Daimyōjin', or 'Suwa-no-Ōkami'. The goddess of the Lower Shrine, held to be Takeminakata's consort, is given the name Yasakatome in these texts.
While both the Kojiki and the Sendai Kuji Hongi portray Takeminakata as a son of Ōkuninushi, the god of Izumo Province, who fled to Suwa after his shameful defeat in the hands of the warrior god Takemikazuchi, who was sent by the gods of heaven to demand that his father relinquish his rule over the terrestrial realm, other myths and legends depict the Suwa deity differently. In one story, for instance, the god of the Upper Shrine is an interloper who conquered the region by defeating various local deities who resisted him such as the god Moriya. In a medieval Buddhist legend, this god is identified as a king from India whose feats included quelling a rebellion in his kingdom and defeating a dragon in Persia before manifesting in Japan as a native kami. In another medieval folk story, the god is said to have originally been a warrior named Kōga Saburō who returned from a journey into the underworld only to find himself transformed into a serpent or dragon. A fourth myth portrays the Suwa deity appointing an eight-year-old boy to become his priest and physical 'body'; the boy eventually became the founder of the Upper Shrine's high priestly lineage.
Both Takeminakata and Yasakatome are now worshiped together in the Upper and Lower Shrines, with the god Kotoshironushi being enshrined alongside them in the Lower Shrine as an auxiliary deity.
Like others among Japan's oldest shrines, three of Suwa Shrine's four main sites - the Kamisha Honmiya and the two main shrines of the Shimosha - do not have a honden, the building that normally enshrines a shrine's kami. Instead, the Upper Shrine's objects of worship were the sacred mountain behind the Kamisha Honmiya, a sacred rock upon which Suwa Myōjin was thought to descend, and the shrine's former high priest or Ōhōri, who was considered to be the physical incarnation of the god himself. This was later joined by Buddhist structures which were also revered as symbols of the deity.
The Lower Shrine, meanwhile, has sacred trees for its go-shintai: a sugi tree in the Harumiya, and a yew tree in the Akimiya.

History

Early history

Upper Shrine

The origins of the Upper and Lower Shrines of Suwa are shrouded in mystery. The Nihon Shoki refers to envoys sent to worship "the wind-gods of Tatsuta and the gods of Suwa and Minochi in Shinano Province|Shinano " during the fifth year of the reign of Empress Jitō, which suggests that a notable kami in Suwa was already being worshiped by the imperial court as a water and/or wind deity during the late 7th century, on par with the wind gods of Tatsuta Shrine in Yamato Province.
:ja:フネ古墳|Fune Kofun, a burial mound dating from the early 5th century discovered near the Kamisha Honmiya in 1959, yielded a number of important artifacts, among them weapons and implements of a ritual nature such as two dakōken. The tomb's location and the nature of the grave goods suggest that the individuals buried therein were important personages perhaps connected in some way to what would become the Upper Shrine. The presence of the snake-like dakōken and other items made of deer antlers have been connected to the identification of the Upper Shrine's god as a serpent in folk beliefs and the prominence of hunting animals such as deer in the shrine's rituals.
Local historians have seen the legend that speaks of the Upper Shrine's deity as an intruding conqueror who wrested control of the Lake Suwa region from the native god Moriya to reflect the subjugation of local clans who controlled the area by invaders allied with the Yamato state - identified as the founders of the Upper Shrine's high priestly house - around the late 6th/early 7th centuries, with the appearance of burial mounds markedly different from the type exemplified by Fune Kofun heretofore common in the region around this time period being taken as the signs of Yamato expansion into Suwa, though this idea has been called into question in recent years due to the myth's late attestation and its similarity to stories concerning the conflict between Prince Shōtoku and Mononobe no Moriya that were in wide circulation during the Middle Ages.
'Takeminakata', the name by which the deity of the Upper Shrine is more commonly known to the imperial court, appears in the historical record for the first time in the Kojiki's kuni-yuzuri myth cycle. Although the work associates Takeminakata with the province of Izumo and its deity Ōkuninushi, references to such a deity are curiously absent from the Nihon Shoki or other sources dealing with the province. Takeminakata is thus believed by a number of scholars to have been interpolated by the Kojiki's compilers into a myth which did not originally feature him.
The earliest surviving literary references to a shrine in Suwa dedicated to Takeminakata are in the Shinshō Kyakuchoku Fushō, which speaks of "Takeminakatatomi-no-Mikoto-no-Kami" being given land grants by the court, and the Sendai Kuji Hongi, commonly dated to the 9th-10th century, which explicitly refers to Takeminakata as being enshrined in "Suwa Shrine in the district of Suwa in Shinano Province".
The national histories record Takeminakata's exceptionally rapid rise in importance: from rankless, the imperial court steadily promoted the deity to increasingly higher ranks within the space of twenty-five years, beginning with junior fifth, upper grade in 842 CE. By 867 CE, 'Takeminakatatomi-no-Mikoto' is recorded in the Nihon Sandai Jitsuroku as being elevated to the rank of junior first.

Lower Shrine

One theory suggests that the cult of the Lower Shrine may have originated from the worship of the kami of the nearby mountains and rivers. The Harumiya, one of the Lower Shrine's two component shrines, is located beside the :ja:砥川 |Togawa River, which flows from the :ja:八島ヶ原湿原|Yashimagahara Wetlands northwest of Kirigamine Plateau, where Moto-Misayama, the former sacred hunting grounds of the Lower Shrine, is situated.
, a keyhole-shaped burial mound in Shimosuwa, near the Shimosha. The only kofun of such type in the Suwa area, it is believed to be the tomb of an influential local authority, perhaps a member of the Kanasashi.
The Lower Shrine is also associated with a clan known as the Kanasashi, the offshoot of a local magnate clan which eventually became the shrine's high priests. The Kanasashi are thought to have been originally district magistrates in charge of producing and collecting taxed goods and laborers to be sent to the central government in Yamato Province. Their seat of power seems to have been located near what is now the Lower Shrine, which was close to the important crossroads that led to the capital. Indeed, the Shimosha Akimiya may have started as a kind of ancestral shrine to the clan's forebears; it is located nearby :ja:下諏訪青塚古墳|Aozuka Kofun, a burial mound notable for being the only keyhole tomb in the Lake Suwa region and which may have been the grave of a Kanasashi clan member.
The Nihon Sandai Jitsuroku mentions a Kanasashi, Sadanaga, receiving the kabane Ōason in the year 863. A genealogy of the Lower Shrine's high priestly line records an elder brother of his, Masanaga, who in addition to being the district governor of Hanishina District, also held the title of Megamihōri or 'priest of the goddess'. The same title appears in a seal in the Lower Shrine's possession traditionally said to have been bequeathed by the Emperor Heizei. This shows that the shrine's deity - named 'Yasakatome' in imperial records - is already conceived of as a goddess in the 9th century.
As Takeminakata, the Upper Shrine's god, rose up in rank, so did Yasakatome, so that by 867 CE, the goddess had been promoted to senior second rank.

Heian and Kamakura periods

By the late Heian period, Suwa became considered as Shinano Province's chief shrine or ichinomiya. with literary mentions attesting to its status. The 'Register of Deities' section of the Engishiki lists the 'Minakatatomi Shrines' as the two major shrines of Suwa district. 'Suwa Shrine of Shinano' is mentioned briefly in :ja:源経頼|Minamoto no Tsuneyori diary, the Sakeiki as the representative shrine for Shinano Province when Emperor Go-Ichijō sent an envoy to shrines in every province in the country in 1017 CE.
It was probably around this time that the kami of Suwa began to be conceived of as a warrior deity. A famous legend relates that the Suwa deity appeared to the 8th century general Sakanoue no Tamuramaro during his campaign to subjugate the Emishi of northeastern Japan; in thanksgiving for the god's assistance, Tamuramaro was said to have petitioned the court for the institution of the shrine's religious festivals. The Ryōjin Hishō, an anthology of songs compiled in 1179, names the shrine of Suwa among famous shrines to martial deities in the eastern half of the country.
As Buddhism began to penetrate Suwa and syncretize with local beliefs, the deities of the Upper and Lower Shrines came to be identified with the bodhisattvas Samantabhadra and Avalokiteśvara, respectively. Buddhist temples and other edifices were erected on the precincts of both shrines, such as a sanctuary to Samantabhadra known as the Fugen-dō and a stone pagoda symbolizing the legendary iron tower in India where, according to Shingon tradition, Nagarjuna was said to have received esoteric teachings from Vajrasattva called the Tettō. For a long time, these two structures were considered as the Upper Shrine's objects of worship. As Buddhist ethics, which opposed the taking of life and Mahayana's strict views on vegetarianism somewhat conflicted with Suwa Myōjin's status as a god of hunting, the Suwa cult devised elaborate theories that legitimized the hunting, eating, and sacrifice of animals such as deer within a Buddhist framework. The shrines produced special talismans and chopsticks that were held to allow the bearer to eat meat.
The prominence of hunting in the shrine's religious rites undoubtedly caught the attention of the samurai class. Devotion to the deity of Suwa became more widespread thanks in part to the rise of the Upper Shrine's high priestly family - now calling themselves the Jin/Miwa or the Suwa - as vassals of the Kamakura shogunate and the Hōjō clan. The shrines of Suwa and the priestly clans thereof flourished under the patronage of the Hōjō, which promoted devotion to the god as a sign of loyalty to the shogunate. The religious festivals of the Upper and Lower Shrines attracted many of the samurai caste as well as other social classes, both from within Shinano and outside. The Hōjō appointed local land managers and retainers, who were sometimes Hōjō family members, as sponsors of the festivals, which helped provide financial support for the shrines. To offset the burden of this service, these sponsors enjoyed a number of benefits such as exemption from certain provincial taxes and the right to be pardoned for crimes during their year of service as otō.
Around this time, Suwa branch shrines became numerous all across Japan, especially in territories held by clans devoted to the god. A number of factors were instrumental for this spread of the Suwa Myōjin cult. First, warriors from Shinano Province who were rewarded lands in the western provinces by the shogunate in the aftermath of the Jōkyū War of 1221 took the Suwa cult with them. Second, the shogunate appointed major non-Shinano vassals to manors in the province, who then acted as sponsors and participants in the shrine rituals, eventually installing the cult in their native areas. A third factor was the exemption granted to the shrines of Suwa from the ban on falconry - a favorite sport of the upper classes - imposed by the shogunate in 1212, due to the importance of hunting in its rites. As a loophole to this ban, the gokenin built Suwa branch shrines in their own provinces where 'Suwa style' falconry could be performed, ostensibly to collect offerings for the shrine. The Suwa cult was also propagated by wandering preachers who traveled around Shinano and neighboring provinces, preaching stories about the Suwa deity as well as distributing kajikimen and kajikibashi to the populace, collecting offerings and donations in exchange.

Muromachi and Sengoku periods

The shrines suffered a heavy setback at the downfall of the Hōjō and the collapse of the shogunate in 1333. Testifying to the close connections between the warrior families of the Suwa region and the Hōjō is the fact that many members of the Suwa clan present in Kamakura during the siege of the city in 1333 committed suicide alongside Hōjō Takatoki.
Takatoki's son, the young Tokiyuki, sought refuge in Shinano with :ja:諏訪頼重 |Suwa Yorishige and his son and then-Ōhōri, :ja:諏訪時継|Tokitsugu. In July–August 1335, the Suwa and other clans who remained loyal to the Hōjō, led by Tokiyuki, instigated an unsuccessful armed rebellion with the intention of reestablishing the Kamakura shogunate, which ended with the defeat of Tokiyuki's forces and Yorishige, Tokitsugu and some others committing suicide. Tokitsugu's son who inherited the priesthood, Yoritsugu, was stripped from his position and replaced by Fujisawa Masayori, who hailed from a cadet branch of the clan. Now declared an enemy of the imperial throne, Yoritsugu went into hiding.

It is believed that the story of Kōga Saburō, which portrays Suwa Myōjin as a warrior hero and a hunter, originated in the aftermath of the shogunate's collapse and the Suwa Ōhōri's status becoming diminished as a result. Whereas formerly, the Suwa clan relied on the doctrine of the Upper Shrine's high priest being a god in the flesh to exert authority over its warrior devotees, with the loss of official backing the Suwa shrine network became decentralized. Warriors who were devoted to the Suwa cult sought for stories about the deity that did not involve the Ōhōri or the Suwa clan, leading to the rise of localized setsuwa such as the Kōga Saburō legend.
Suwa Enchū, government official and member of a cadet branch of the Suwa, took it upon himself to revive the former status of Suwa Shrine. To this end, he commissioned a set of ten illustrated scrolls showcasing the shrine's history and its various religious ceremonies, which was completed in 1356. The actual scrolls were later lost, but its text portions were copied and widely circulated, becoming known as the Suwa Daimyōjin Ekotoba.
By the 14th century, the high priestly houses of the Upper and Lower Shrines, the Suwa and the Kanasashi were at war with each other and, in the Suwa's case, among themselves. During the Nanboku-chō period, the Suwa supported the Southern Court, while the Kanasashi chose to side with the Northern Court. This and other reasons contributed to the state of war between the two families, as well as other clans allied with them, during the Muromachi and Sengoku periods. During a battle between the two factions in 1483, the Lower Shrines were burned down by the Upper Shrine's forces; its high priest, Kanasashi Okiharu, was killed in battle.
In 1535, Takeda Nobutora of Kai Province, who fought against the Suwa clan a number of times, had a truce with clan leader Suwa Yorishige and sent his daughter Nene off to him as his wife. His clan, the Takeda, were already known to be devotees of the Suwa deity since the 12th century, when in 1140, Takeda Nobuyoshi donated lands to each of the two shrines of Suwa in thanksgiving for his defeat of the Taira. By marrying his daughter to Yorishige, Nobutora was trying to bring himself closer to the Suwa and thus, ensuring that he would receive the blessings of the god.
In 1542, Nobutora's son Shingen invaded Shinano and defeated Yorishige in a series of sieges; two years later Yorishige was forced to commit seppuku. Shingen then took Yorishige's daughter to be one of his wives and had a son with her, Katsuyori, who would eventually prove to be the downfall of the Takeda. Shingen notably did not give his son the character traditionally used in Takeda names, 信, but instead the character 頼 used for the names of Suwa clan members, apparently as a sign of Katsuyori being the intended heir to the Suwa legacy and of Shingen's desire to place the land of Suwa and its shrines under Takeda control.
After Yorishige's downfall, Suwa was divided between the Takeda and their ally, Takatō Yoritsugu, who coveted the position of high priest. When he did not receive the priestly office, Yoritsugu invaded the other half of the territory that was in Takeda hands. Ensuring that Yoritsugu will not receive support from the former Suwa retainers, Shingen made Yorishige's son the nominal leader of the forces of resistance and retaliated by capturing Yoritsugu's castles. Shingen is said to have prayed at the Upper Shrine for victory, vowing to donate a horse and a set of armor should he defeat Yoritsugu. His making Yorishige's son the nominal head of his troops is also believed to be a way to invoke the aid of the Suwa deity. Apart from this, there are other recorded instances of Shingen praying to the god to assist him in his campaigns.
From 1565 onwards, Shingen issued orders for the revival of religious rituals in the Upper and Lower Shrines which were discontinued due to the chaos of war and lack of financial support, which also helped him both strengthen his control over Shinano and unify the people of the province.
Shingen's devotion to the god of Suwa is also evident in some of his war banners, which bore the god's syncretized Buddhist name: Suwa Nangū Hosshō Kamishimo Daimyōjin'', as well as his iconic helmet, the Suwa Hosshō helmet.
In 1582, the eldest son of Oda Nobunaga, Nobutada, led an army into Takeda-controlled Shinano and burned the Upper Shrine to the ground. The shrine was subsequently rebuilt two years later.

Edo and later periods

During the Edo period, both shrines were recognized and supported by the Tokugawa shogunate and the local government, with both being given land grants by the shōgun and the local daimyō.
The period saw escalating tensions between the priests and the shrine monks of the Suwa complex, with increasing attempts from the priesthood to distance themselves from the Buddhist temples. By the end of the Edo period, the priests, deeply influenced by Hirata Atsutane's nativist, anti-Buddhist teachings, became extremely antagonistic towards the shrine temples and their monks. In 1864 and 1867, Buddhist structures in the Lower Shrine were set on fire by unknown perpetrators; in the latter case, it was rumored to have been caused by the shrine's priests.
The establishment of State Shinto after the Meiji Restoration in 1868 brought an end to the union between Shinto and Buddhism. The shrines of Suwa, due to their prominent status as ichinomiya of Shinano, were chosen as one of the primary targets for the edict of separation, which took effect swiftly and thoroughly. The shrine monks were laicized and Buddhist symbols either removed from the complex or destroyed; the shrines' Buddhist rites, such as the yearly offering of a copy of the Lotus Sutra to the Upper Shrine's deity, were discontinued. The now laicized monks at first tried to continue serving at the shrines as Shinto priests; however, due to continued discrimination from the shrine priesthood, they gave up and left. The priests themselves were soon ousted from their offices as the state abolished hereditary succession among Shinto priests and private ownership of shrines across the country; the Ōhōri - now stripped of his divine status - as well as the other local priestly houses were replaced by government-appointed priests.
In 1871, the Upper and Lower Shrines - now under government control - were merged into a single institution, Suwa Shrine, and received the rank of kokuhei-chūsha, before being promoted to kanpei-chūsha in 1896 and finally, to the highest rank of kanpei-taisha in 1916. After World War II, the shrine was listed as a special-class shrine by the Association of Shinto Shrines and renamed Suwa Grand Shrine in 1948.

Shrines

Upper Shrine

''Kamisha Honmiya''

The Upper Shrine's 'main shrine', located in the northern foothills of :ja:守屋山|Mount Moriya - currently often identified as the Upper Shrine's go-shintai - boasts the largest number of historical buildings and structures of the four shrines, a number of which have been designated as Important Cultural Properties. Similar to the two shrines of the Lower Shrine, the Honmiya possesses two thatched-roof wooden edifices called hōden in place of a honden, the building where the deity is enshrined in many Shinto shrines. Unlike them, however, the Honmiya's hōden are located to the side of the hei-haiden rather than directly behind it.
Unlike today, there were originally far fewer buildings in the Honmiya's precincts. Medieval records indicate that the shrine's most sacred area where the heihaiden now stands originally only contained a rock serving as the dwelling place of the shrine's deity, which was demarcated by a torii gate and a fence. These texts describe the Honmiya's terrain as being made up of three levels or 'platforms' : the sanctum containing the iwakura was the 'upper platform', with the spot where the two hōden stand being the 'middle platform'. The 'lower platform' where the Kagura Hall now stands was where religious rites were originally conducted.
In antiquity, the water level of Lake Suwa was five to six meters higher than it currently is; the lake thus originally came up near the Honmiya before it shrunk into its present size. Indeed, the wooden torii gate at the shrine's northwest end is known as the Namiyoke Torii. The shrine is now located approximately 5.2 kilometers away from the lake's shores.
at Mount Moriya's eastern peak, the 'interior shrine' of Mononobe no Moriya Shrine located in the town of :ja:高遠町|Takatō at the southeastern foot of the mountain.
Some authors have put forward an explanation for the differing orientations of the hōden and the hei-haiden by suggesting that the hōden were built to face Mount Moriya, located southwest of the shrine, and a stone called 'Suzuri-ishi', which is often identified with the iwakura mentioned in medieval texts. They suggest that with the construction of the hei-haiden, the shrine's focus of worship changed from the Suzuri-ishi and the mountain beyond it to the stone pagoda formerly located in the forested inner sanctum behind the hei-haiden and the Buddhist temple to Samantabhadra to the shrine's southeast. However, while Mount Moriya is locally revered as a sacred mountain, associated with either the god Moriya who figures in one of the Upper Shrine's foundation myths or the infamous 6th century courtier Mononobe no Moriya, historical records connecting it to the Upper Shrine are scanty. While a document purportedly dating from 1553 states that the Upper Shrine "worships a mountain as its shintai", it does not specifically identify this mountain to be Mount Moriya; indeed no source identifies Mount Moriya as the Upper Shrine's focus of worship before the Meiji period, when this identification first appeared and began to circulate. As noted above, the shrine's young high priest, the Ōhori, due to being considered as the god of Suwa incarnate, was more commonly identified as the shrine's object of worship during the medieval period.
An alternative theory posits that the Upper Shrine's closest analogue to a holy mountain is actually the Yatsugatake mountain range to the shrine's southeast. This theory interprets the hei-haiden as being oriented towards the Upper Shrine's hunting grounds located at the Yatsugatake's foothills in what is now the town of Fujimi.
As for the iwakura, there seems to be evidence based on old maps and illustrations of the Honmiya compound that the Suzuri-ishi was originally situated elsewhere before it was moved to its current location, making its identification with the sacred rock found in ancient records doubtful. An alternative theory proposes that the iwakura spoken of in these texts actually refer to a rock deep within the inner sanctum, over which the Tettō was erected.
Sites and structures
  • Hei-haiden
  • Hōden
  • Yotsuashimon / Shikyakumon
  • Suzuri-ishi
  • Chokuganden
  • Treasure Hall
  • Nunohashi
  • Chokushiden
  • Tenryūsuisha
  • Kagura Hall
  • Okutsu-ishi
  • Onbashira
  • Myōjin-yu
  • Raiden Tameemon Statue
  • Takashima Shrine
  • Great Torii
  • Namiyoke Torii
  • Izuhaya Shrine
  • Niekake no keyaki
  • Shinmesha / Komagataya
  • Southern Torii / Second Torii

    ''Kamisha Maemiya''

The Maemiya, as its name implies, is believed to be the oldest site in the Upper Shrine complex and the center of its religious rites. Originally one of the chief auxiliary shrines of the Upper Shrine complex, the Maemiya was elevated to its current status as one of its two main shrines in 1896.
While Yasakatome, Suwa Myōjin's consort, is currently identified as this shrine's deity, some historians believe - based on medieval records - that the local fertility and agriculture god known as Mishaguji, who occupy a prominent role in certain religious rituals of the Upper Shrine, was originally worshiped in this shrine.
During the Middle Ages, the area around the Maemiya was known as the Gōbara, the 'Field of the Deity', as it was both the residence of the Upper Shrine's Ōhōri and the site of many important rituals. The Ōhōri's original residence in the Gōbara, the Gōdono, also functioned as the political center of the region, with a small town developing around it. The Gōdono was eventually abandoned after the area was deemed to have become ritually polluted in the aftermath of the intraclan conflict among the Suwa clan which resulted in the death of Ōhōri Suwa Yorimitsu in 1483. In 1601, the Ōhōri's place of residence was moved from the Maemiya to Miyatado in modern Suwa City.
With the Ōhōri having moved elsewhere, the Gōbara fell into decline during the Edo period as locals began to build houses in the precincts and convert much of it into rice fields; even the shrine priests who still lived nearby used the land for rice farming to support themselves.
Sites and structures
  • Honden
  • Tokoromatsu Shrine
  • Kashiwade Shrine
  • Keikan Shrine
  • Mimuro Shrine
  • Wakamiko Shrine
  • Uchimitamaden
  • Mizogami Shrine
  • Jikken-rō
  • Mine no tatae

Auxiliary shrines

The Upper Shrine is traditionally reckoned to have thirty-nine auxiliary shrines dedicated to local deities, divided into three groups of thirteen shrines each.
Upper ''Jusanshō'' (上十三所)
These thirteen shrines were visited by the Ōhōri as part of his investiture ceremony.
  1. Tokomatsu / Tokoromatsu Shrine
  2. Maemiya
  3. Isonami Shrine
  4. Ōtoshi Shrine
  5. Aratama Shrine
  6. Chinogawa Shrine
  7. Wakamiko Shrine
  8. Kashiwade Shrine
  9. Kuzui Shrine
  10. Mizogami Shrine
  11. Se Shrine
  12. Tamao Shrine
  13. Homata Shrine
    Middle ''Jūsansho'' (中十三所)
  14. Fujishima Shrine - Suwa City
  15. :According to legend, this shrine marks the spot where Suwa Myōjin planted the weapon he used to defeat the god Moriya, which then turned into a forest. The Upper Shrine's rice planting ceremony is held here every June; the rice planted during this ritual was believed to miraculously ripen after just a single month. A similar ritual exists in the Lower Shrine.
  16. :Another Fujishima Shrine stands in Okaya City by the Tenryū River, which in current popular belief was the two gods' place of battle.
  17. Uchimitamaden - Maemiya
  18. Keikan Shrine - Maemiya
  19. Sukura Shrine - Chino City
  20. Noyake / Narayaki Shrine - Suwa City
  21. Gozaishi Shrine - Chino City
  22. Mikashikidono - Honmiya
  23. Aimoto Shrine - Suwa City
  24. Wakamiya Shrine - Suwa City
  25. Ōyotsu-miio - Misayama, Fujimi
  26. Yama-miio - Misayama, Fujimi
  27. Misakuda Shrine - unknown
  28. Akio Shrine - Hara
  29. :In the past, this was the site of an autumn ritual where deer are hunted and offered before the Ōhōri and other priests along with foodstuffs and crops such as chestnuts, rice, mochi, sake and fodder.
    Lower ''Jūsansho'' (下十三所)
  30. Yatsurugi Shrine
  31. Osaka Shrine
  32. Sakinomiya Shrine
  33. Ogimiya Shrine
  34. Tatsuya Shrine
  35. Sakamuro Shrine
  36. Geba Shrine
  37. Mimuro Shrine
  38. Okama Shrine
  39. Isonami Yama-no-Kami
  40. Takei Ebisu / Emishi
  41. Gōdono Nagabeya
  42. Nagahashi Shrine

    Lower Shrine

''Shimosha Harumiya''

''Shimosha Akimiya''

Priests

Before the Meiji period, various local clans served as priests of the shrine, as in other places. After hereditary priesthood was abolished, government-appointed priests took the place of these sacerdotal families.

''Kamisha''

These are the high priestly offices of the Kamisha and the clans which occupied said positions.
  • Ōhōri - Suwa clan
  • Jinchōkan or Jinchō - Moriya clan
  • Negi-dayū - Koide clan, later Moriya clan
  • Gon-hōri - Yajima clan
  • Gi-hōri - Koide clan, later Itō clan
  • Soi-no-hōri - Jinchō Moriya clan, later Nagasaka clan

    ''Shimosha''

The following meanwhile were the high priestly offices of the Shimosha.
  • Ōhōri - Kanasashi clan
  • Takei-no-hōri - Imai clan
  • Negi-dayū - Shizuno clan, later Momoi clan
  • Gon-hōri - Yamada clan, later Yoshida clan
  • Gi-hōri - Yamada clan
  • Soi-no-hōri - Yamada clan
In addition to these were lesser priests, shrine monks, shrine maidens, other officials and shrine staff.

Branch shrines

Suwa-taisha is the head shrine of the Suwa network of shrines, composed of more than 10 thousand individual shrines.

Festivals

Suwa Taisha is the focus of the famous Onbashira festival, held every six years. The Ofune Matsuri, or boat festival, is held on August 1, and the Senza Matsuri festival is held on February 1 to ritually move the spirits between the Harumiya and Akimiya shrines.