著者

奥矢 恵 大場 修

出版者

日本建築学会

雑誌

日本建築学会計画系論文集 (ISSN:13404210)

巻号頁・発行日

vol.82, no.739, pp.2383-2392, 2017 (Released:2017-09-30)

参考文献数

39

被引用文献数

4 6

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From ancient times, mountains have been worshiped in Japan. Mt. Fuji is archetypal and the stone huts that served its pilgrims can be regarded as the original form of current mountain huts. Nowadays, since Mt. Fuji is a world cultural heritage site, its huts are required to be historically based. We examined historical materials, held interviews and conducted field surveys on the Yoshida trail to investigate their development. Great numbers of pilgrims who belonged to Fuji-ko societies made worship ascents from the trail. In the late Muromachi era, the Chugu shrine was built halfway up Mt. Fuji's Yoshida trail. Around the shrine, the oshi (owners), who controlled the worship practices there, managed 18 huts, assisted by their servants, the hyakusho. At the huts, called Chugu koya, they collected admission fees from the pilgrims, enshrined gods and the Buddha, sold water and offered resting spots. Eventually, the recognition of worship changed, and huts could be built above the 5th station on the Yoshida trail. These, called “ishimuro” (stone huts) might have developed from small shrines or temples into accommodations by adding water and fire places or expanding resting rooms to be like the Chugu koya huts. These stone huts already existed in the early Edo era before Fuji-ko flourished. They were concentrated around the boundaries of Mt. Fuji's religious areas, “Kusayama, ” “Kiyama” and “Yakiyama”, and where trails met. The current mountain huts sit in almost the same locations as the huts in the late Edo era. Travel guidebooks for Mt Fuji from that time state that the wooden huts located below the 5th station were for resting and stone huts higher up were for accommodations. There were 2 types of stone huts. Some were spontaneous “cave” type huts that began as religious training places. Other were artificial “building” type huts. The building huts were hirairi, wooden frame structures with cinders piled on the kiritsuma roof and around the walls. They had 1 or 2 entrances facing the trail. Some had a separated shrine and others had a shrine somewhere inside the hut that faced the trail or the interior room floored with tatami mats. The stone huts were shrines or temples and also shelters. The Chugu koya huts were located in the woods (Kiyama) but the stone huts above the 5th station were in the harsh mountain environment (Yakiyama). Based on our knowledge of the Chugu koya huts, the wooden huts had cinders piled on their roofs and around the walls and came to be the stone huts. These were built to protect against the harsh environment using cinders that were abundant in the Yakiyama area. Around the 5th station, on the edge of the forest, the buildings developed into a style intermediate between the wooden and stone huts. The width of the stone huts gradually expanded in the ketayuki, or ridge direction along the trail rather than in depth (hariyuki, beam direction) to suit being built on sloping ground. With breadths set to be reminiscent of shrines, the stone huts were 2 ken wide × 2 ken deep or 3 ken wide × 2 ken deep in the middle Edo era, growing to 5 to 8 ken wide × 2.5 ken deep in the latter part of the era. Oshi and hyakusho owned these huts, which might have been built by the hyakusho themselves or partly donated by Fuji-ko. As with the Chugu koya huts, equality among the stone huts was regarded as important by the oshi and hyakusho. They followed specific rules about the management of the stone huts and might have controlled their size and uniformity.

著者

奥矢 恵 大場 修

出版者

日本建築学会

雑誌

日本建築学会計画系論文集 (ISSN:13404210)

巻号頁・発行日

vol.83, no.744, pp.297-305, 2018 (Released:2018-02-28)

参考文献数

23

被引用文献数

3 4

---

From ancient times, mountains have been worshiped in Japan. Mt. Fuji is archetypal, and the stone huts that served its pilgrims can be regarded as the original form of current mountain huts. Nowadays, since Mt. Fuji is a World Cultural Heritage site, its huts are required to be historically based. Although some historical materials describe the stone huts that existed from the Edo to the beginning of the Showa era, the changes stone huts underwent during the era of tourism after the establishment of Fuji Hakone National Park remain unclear. To investigate these changes, we examined historical materials, held interviews, and conducted field surveys on the Yoshida trail, from where great numbers of pilgrims who belonged to Fuji-ko societies made worship-ascent. In Showa 6, the National Park Act was established to preserve the natural landscape, promote the welfare of the people, and attract foreign tourists. In Taisho 12, Mt. Fuji became a candidate for inclusion into the park. Yamanashi Prefecture and local people embarked on campaigns to establish the park and increase tourism. In Showa 11, Fuji Hakone National Park was established. During the Pacific War, national parks were used as training grounds. An increase in the number of climbers training and ascending Mt. Fuji to pray for victory was observed. Under these conditions, the stone huts that seemed to have kept their original form since the Edo era underwent gradual changes. Traditionally, huts had a wooden frame structure and were covered with wooden boards. Stones were piled on the roof and around the walls, which had one or two sweep-out windows. From the prewar to the postwar period, almost all stone huts changed their fa?ade by incorporating waist-high windows. Furthermore, some of the piled-up stones were removed on about half of the huts, and exposed wooden boards were either covered or replaced with galvanized iron. About 3 years after the war, tourism in Yamanashi Prefecture returned to prewar levels. In Showa 27 and 39, a mountain bus line and the Fuji Subaru Line (a motorway) serviced the fifth station, dramatically changing the approach to climbing Mt. Fuji on the Yoshida trail. The wooden huts and sections of the trail below the fifth station fell into disrepair, while more than half of the stone huts above the fifth station were either newly constructed or renovated. The traditional floor plan of the stone huts had a main room (hiroma), which had wooden floors and a fireplace. The newer huts had larger dimensions and eave heights compared with huts at the end of the Edo era. Three patterns of change were evident. First, new huts were built with a roof truss structure (yogoya). Second, the new huts were built beside traditional stone huts with Japanese-style roof structures (wagoya). Third, stone huts were renovated. Almost all of the stone huts introduced the roof truss structure to allow for an open floor plan, waist-high windows for an open fa?ade, double bunks to accommodate more climbers, and new facilities, such as water filtration systems and curtains to ensure the safety and privacy of climbers. A questionnaire survey in Showa 30 showed that only 2% of climbers were on religious pilgrimages, indicating that the changes to the stone huts were in response to the growing tourism industry. In the Edo era, stone huts were a kind of symbol of Mt. Fuji religious pilgrimages; however, in the early Showa era of tourism, the owners of the stone huts removed the stones as they modernized their huts.

著者

奥矢 恵 大場 修

出版者

日本建築学会

雑誌

日本建築学会計画系論文集 (ISSN:13404210)

巻号頁・発行日

vol.84, no.756, pp.465-475, 2019 (Released:2019-02-28)

参考文献数

51

被引用文献数

1 4

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From ancient times, mountains have been worshiped in Japan. Mt. Fuji is archetypal, and the huts that served its pilgrims can be regarded as the original form of current mountain huts. Since Mt. Fuji became a World Cultural Heritage site, its huts are required to be historically based. We examined and confirmed the establishment and form of Mt. Fuji's mountain huts, specifically, the stone huts on the Yoshida trail. They were built in the early Edo era and developed with the flourish of worship ascents by Fuji-ko societies. Then, we expanded our scope to the Omiya-Murayama, Suyama and Subashiri trails that were mainly used with the Yoshida trail since the Middle Ages. They have their own geographical and historical backgrounds. We examined historical materials and clarified the owners, location and form of the mountain huts (teahouses and stone huts) on each trail and the summit they serviced. We focused on these huts in relation to three areas on Mt. Fuji: Kusayama, Kiyama and Yakeyama. The huts were owned by Murayama Sanbo (three lodges for priests) on the Omiya-Murayama trail and by each village's oshi at the foot of Mt. Fuji on the other trails. Hyakusho managed and built the huts. On the summit, there were two temples surrounded by stone huts. Dainichido temple was managed by Murayama Sanbo and Yakushido temple by Subashiri villagers. Bids were taken for management of the stone huts in the latter. On each trail, the teahouses were in the Kusayama and Kiyama areas and the stone huts were in the Yakeyama area. On three trails excluding Yoshida, stations 1 to 9 were established to conduct mountain ascetic practices on Yakeyama. This suggests that Yakeyama was the most sacred and harshest environment, resulting in being referred to as the “Honzan” (main mountain of worship ascents). The huts were planned and built after natural disasters, such as the Hoei eruption and avalanches, or before Koshingoennen (a special year celebrated every 60 years) by the rulers, Murayama Sanbo and oshi. We found similarities of huts' location between the Omiya-Murayama and Suyama trails flourished till the early Edo era by Shugen-do, and the Subashiri and Yoshida trails flourished in the late Edo era by Fuji-ko. Depending on the trail, the teahouses had the same roofs as temples and shrines or houses in the village at the foot of Mt. Fuji. The Omiya-Murayama and Yoshida trails were managed by bo or oshi, a type of priest, and the Suyama and Subashiri trails were managed by oshi who belonged to the hyakusho class. The teahouses were made of the same materials and shapes used by the rulers' class or the villages they dominated. The scenery of the villages was continuously expanded to Kusayama and Kiyama. On the other hand, the stone huts in Yakeyama had the same form on all the trails. They had a wooden frame structure, hirairi, piled up cinders on the kiritsuma roof and around the walls and one or two entrances facing the trail. They came into sight on the boundary of Kiyama and Yakeyama, and their forms were unified like the mountain itself. Not only was the form of the stone huts unusual, but the way in which they came into being, with each owner locating and preparing suitable sites in three areas, made the stone huts a symbol of worship ascents on Mt. Fuji. In addition, about 8-16 stone huts on the summit that were used not as lodgings, but as teahouses, were lined with a tsumairi façade. It created a unique scene that was not seen on the trails.

著者

奥矢 恵 北川 洋

出版者

日本建築学会

雑誌

日本建築学会計画系論文集 (ISSN:13404210)

巻号頁・発行日

vol.86, no.781, pp.1073-1081, 2021 (Released:2021-03-30)

参考文献数

16

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On Mt. Fuji, especially from the late Edo era, great numbers of pilgrims who belonged to Fuji-ko societies made worship ascents from the Yoshida Trail. Wooden huts, serving as teahouses, provided pilgrims with water from Sengen shrine at the foot of Mt. Fuji to the 5th station. Above the 5th station, stone huts managed lodgings. However, in Showa 39 (1964), the teahouses were closed upon the opening of the Fuji Subaru Line, a scenic toll road to the 5th station. As we have already confirmed the transition and construction method of stone huts from the Edo era to the Showa 30s, here, we investigate the teahouses by examining historical materials and conducting field surveys on their remains on the Yoshida Trail. Mt. Fuji climbing tourism continued to evolve. At the end of the Taisho era (–1926), the locations and numbers of teahouses that had been established during the end of the Edo era changed. In particular, new construction occurred around the 5.5th station. The teahouse floor plans inherited from the Edo era consisted of a room with an earthen floor, a living room, and a fireplace. We found three other types of floor plans for the main hut based on documents drawn in the Showa 30s. The first divided the room and included a kitchen instead of a fireplace, the second expanded the lean-to roof and added rooms underneath, and the third, which was based on the former two, extended guestrooms along the trail. Furthermore, more than half of the teahouses had attached huts. These plans show how the teahouses changed and added rooms from the Edo era to the Showa era. The teahouse construction method was simple, involving local resources, stones and wood, and opened to the trail. Many wooden members were not lumbers but logs and some parts seemed to be nonprofessionally finished. The narrow rectangular floor plans along the trail were hirairi (enter from the parallel side of the edge of roof) and had gable or hipped roof. The interior consisted of an earthen floor at the entrance and a wooden floor in the living room with a fireplace or a kitchen. The roof structure had no ceiling. The expanded guestrooms were covered with tatami mats and had a tokonoma (alcove) and saobuchi tenjyo (decorative ceiling). The roof was covered with shingles and initially held in place with stones, followed by zinc-coated steel. The outer walls and the inner partitions were composed of wooden boards. The outer walls were initially boarded with nuki (joinery) between the columns, and later covered again with weatherboards. The teahouses seemed to have been constructed using nearly the same method, independent of location. In addition, more than half of the teahouses had a resting place, and two types of construction methods depending on the location were confirmed. Below the 1st station, the width of the trail was wide, and teahouses lined both sides of the trail. Resting places were found under the lean-to roofs facing the trail. Above the 3rd station, where the trail was narrow, rest huts were found opposite the main hut. These attached rest huts, which appeared to be of temporary construction, were located on the valley side of the trail and provided a magnificent view. These resting places were also constructed of logs.

著者

奥矢 恵 大場 修

出版者

日本建築学会

雑誌

日本建築学会計画系論文集 (ISSN:13404210)

巻号頁・発行日

vol.83, no.746, pp.745-754, 2018 (Released:2018-04-30)

参考文献数

39

被引用文献数

2 2

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From ancient times, mountains have been worshiped in Japan. Mt. Fuji is archetypal, and the stone huts that served its pilgrims can be regarded as the original form of current mountain huts. Nowadays, since Mt. Fuji is a World Cultural Heritage site, its huts are required to be historically based. Although some historical materials describe the stone huts that existed during the Edo era, the changes stone huts underwent during the era of great transition from worship-ascent to alpinism remain unclear. To investigate these changes, we examined historical materials, held interviews, and conducted field surveys on the Yoshida trail, from where great numbers of pilgrims who belonged to Fuji-ko societies made worship-ascent. At the start of the Meiji era, although Fuji-ko was reorganized after the separation of Shinto and Buddhism, stone hut owners, who had recorded the location and scale of each hut since the late Edo era, were still permitted to manage them under the Yamanashi prefectural governor. Since the middle of the Meiji era, railway lines to the foot of Mt. Fuji were gradually connected. By increasing the number of climbers, and even pilgrims, Yamanashi and Shizuoka Prefectures issued regulations for individuals living on the mountain to ensure the safety of climbers and improve sanitation. Chiyozaburo Takeda, the Yamanashi prefectural governor, then decided to repair the trail and renovate some facilities, especially at the eighth station, to make Mt. Fuji an international tourist site. In Meiji 40th (1907), one stone hut was renovated into a post office, a police box, and a first aid station, and the other two into lodgings. A model lodging designed by government engineers, the Fujisan Hotel, was then built. It had a completely different appearance from stone huts (structure, lighting and ventilating facilities, two berths, etc.). With cooperation between the government and some local citizens, the Fujisan Hotel was realized as modern architecture. Some oshi and locally influential people responded to Takeda by founding a stock company to manage the huts at the eighth station. The former had quickly changed their shukubo to ryokans, and the latter had built a fortune in business from the Edo era. As a model, Takeda had expected other stone huts to develop independently, but this did not go as planned. By the end of the Taisho era, the stone hut sites where trails met at the fifth, sixth, and the eighth stations were expanded. Although the size of these huts may also had changed, many seem to have retained their forms from the late Edo era. On the other hand, at the seventh station, where no trails met, only one-third of the stone huts expanded their sites, in particular, the one hut had changed the facade with no cinders stacked around the wall, i.e. more open. These changes were managed by the owners of the stock company. In addition, around the time of the Great Kanto Earthquake in Taisho 12th (1923), a mountain hut and a post office were built at the eighth station, and a king post was introduced by the owner of the Fujisan Hotel. Through the Taisho era, these changes were led by those concerned with the stock company at the eighth station. During the Edo era, oshi and their servants, hyakusho, owned and managed the stone huts. During the Meiji and Taisho eras, people had different positions and ideas compared with past owners; in other words, extrinsic motivation changed the old customs and opened the door to modernization. In this way, the equalities among the stone huts maintained by oshi and hyakusho during the Edo era might have been lost.

著者

奥矢 恵 大場 修

出版者

日本建築学会

雑誌

日本建築学会計画系論文集 (ISSN:13404210)

巻号頁・発行日

vol.85, no.767, pp.131-140, 2020 (Released:2020-01-30)

参考文献数

29

被引用文献数

2

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Mountains have been worshiped in Japan since ancient times. Similar to Mt. Fuji, Mt. Ontake has been a site of worship ascents since the Edo era. We previously examined the style of mountain huts on Mt. Fuji during the Edo era, and in the present study, we have expanded our scope to Mt. Ontake. We conducted field surveys on the Kurosawa and Otaki trails on Mt. Ontake and found a common architectural characteristic, the so-called “central path style” floor plan (or “Nakadori style”), in which the trail passes through the mountain huts. A previous study reported that this floor plan is similar to that of somagoya (loggers’ huts) in this area. Therefore, we examined historical materials and investigated the establishment and transformation of this “central path style” floor plan and the relationship between mountain huts for worship ascents and forestry. Many mountain maps drawn in the Edo or Meiji era have legends showing mountain huts on as opposed to beside trails, suggesting that the “central path style” floor plan might date back to the late Edo era. Mountain huts were first donated as guardian huts around holy places, places for religious training, and shelters against the harsh mountain environment. They were then expanded to serve as teahouses or lodgings. In addition, many of the mountain huts on the Otaki trail had the “central path style” floor plan since the Meiji era. Since the Edo era, residents of Kurosawa and especially Otaki village in Kiso valley earned their living by felling trees. The loggers’ huts in Kiso had a “central path style” floor plan and was called “Nakagoya”. Both trails had a mountain hut for worship ascents called “Nakagoya.” It seems that the “central path style” floor plan we discovered on field surveys was inherited from somagoya, based on the livelihood of the residents. On the other hand, we found another, lost architectural characteristic from old documents called the “double hut style” floor plan (or “Ryogoya style”). At Tanohara on the Otaki trail, two huts were found opposite each other on the trail from the Edo to the Meiji era. However, by the Taisho era, the space between the huts was covered and changed into an interior, i.e., the “central path style” floor plan. We found a similar religious building with a “double hut style” floor plan on the Yoshida trail on Mt. Fuji. Since the Edo era, both the Tanohara Ryogoya on Mt. Ontake and the haiden (front shrine) of Fuji Omuro Sengen Jinja on Mt. Fuji were used as komorido, where ascenders, especially women, would chant, practice abstinence, and sleep. Thus, it seems that the “double hut style” floor plan was universally established for mountain worship. Mt. Ontake is an object of worship for believers and provides a living for local villagers. The mountain huts that have supported worship ascents since the Edo era have architectural characteristics related to mountain worship and livelihoods. Both the “Ryogoya” and “Nakadori” styles have a strong connection with huts and trails, and this is a special characteristic of the mountain huts on Mt. Ontake. After the volcanic eruption of Mt. Ontake in 2014, some mountain huts on Kurosawa and Otaki trails were closed, demolished or reconstructed. We hope the results of our research help preserve traditions of the mountain huts on Mt. Ontake.