Delineation of Pilgrim Routes on the Lower Slopes of theMountain
1 Purpose
From the perspective of spiritual quality of Fujisan, the analysis and compilation of the past
research and study findings is to be made to look into the matters that have not yet been clarified,with a view to identifying the locations and courses of the ascending routes and pilgrimage routes
on the lower slopes of the mountain that are no longer in use today. Also, new research and study
is to be continued. The results will be reflected in the Interpretation Strategy etc., so as to help
visitors recognize and understand the relationships among different component parts based on
information about the pilgrimage routes in the past.
Also, while identifying the locations of the ascending routes and pilgrimage routes,
considerations should be given to not only those on the lower slopes of the mountain but also
those on the body of the mountain and the Mihonomatsubara pine tree grove.

2 Existing State
Since the Early Modern period (from the 17th to late 19th centuries), the routes ofworship-ascents and pilgrimage used to exist, used by many ordinary people traveling to the footof Fujisan from different places in Japan to tour spiritual places, including the Sengen-jinja
shrines, and to ascend to the summit, utilizing the upper ascending routes. However, many of thepilgrimage routes on the lower slope of the mountain are no longer in use today or have been
converted to roads. Therefore, it has become difficult to recognize the relationships of somespiritual places and Shinto shrine compounds to the upper ascending routes. As a result, therelationships among the 25 component parts are difficult for visitors to understand in some cases.
Thus far, Yamanashi Prefecture, Shizuoka Prefecture, and the relevant municipal governments
have been conducting research related to pilgrimage routes, and their results have been publishedin individual reports. However, this research has not advanced insufficiently to present acomplete picture of Fujisan as a “sacred place” in terms of the ascending routes and pilgrimage
routes.

3 Issues
The pilgrimage routes that connect the component parts of the mountain were not simple linear
routes along which people moved from one place to another; instead, they were an assemblage ofcomplex networks of various routes taken by different people for varied purposes. Therefore, it isnecessary to show not only the locations and historical changes in pilgrimage routes but also themulti-layered historical relationships that have developed among the component parts, reflecting|

11

the styles of worship in different periods.
To clarify the relationships among the component parts, it is essential to conduct long-term
research and use results to develop the Interpretation Strategy etc. in a stepwise, planned manner.
In particular, it is essential that Yamanashi Prefecture, Shizuoka Prefecture, and the relevant
municipalities establish and strengthen the system for research to ensure the continuation of
long-term research and study.

4 Policies
The following two policies are set out: “continuation of comprehensive research” and“feedback to the Interpretation Strategy”.

(1) Continuation of comprehensive researchi. Analyze and compile the findings of previous research
To compile the findings of previous research conducted separately by Yamanashi
Prefecture, Shizuoka Prefecture, and municipal governments and to identify the need for
future research, including by making decisions on the subjects of such research.
ii. Continue long-term research
To plan and conduct long-term research, including the analysis of old documents,
drawings, field surveys, archaeological excavations of the remains of old roads, and so on
and to compile these findings systematically.
iii. Establish and reinforce a system for research
To establish and reinforce an appropriate system and station relevant expert researchstaff at Yamanashi Prefecture, Shizuoka Prefecture, and relevant municipal governments.

(2) Feedback to the Interpretation Strategy
As information on the “locations and delineation of ascending routes and pilgrimage
routes” is obtained, it will be used to develop the Interpretation Strategy in a stepwise,planned manner.

5 Measures(1) Measures for the continuation of comprehensive research To clarify the diverse relationships among component parts, examination will be made of not
only the locations of and historical changes in individual pilgrimage routes but also themultilayered historical connections that have developed among component parts, reflecting
12|

the styles of worship in different periods. The results will be presented as the outcomes ofresearch and study.
 “The Fujisan World Heritage Centers ”1, which will be established by Yamanashi Prefectureand Shizuoka Prefecture respectively, will play a central role in developing and implementing
a practicable plan for the promotion of comprehensive and interdisciplinary research, thepreparation and publication of reports, and the provision of opportunities to present anddisseminate their outcome data. Yamanashi Prefecture and Shizuoka Prefecture haveestablished separate research committees, consisting of university researchers and others andhave started research on pilgrimage routes to collect and clarify the documents and othermaterials. The progress of each research committee will be shared to integrate the results.
 Yamanashi Prefecture, Shizuoka Prefecture, and “Fujisan World Heritage Centers” will play acentral role in coordinating the research conducted by the relevant municipal governments
and provide instructions and advice, as necessary, from the perspective of research and study.
 Yamanashi Prefecture, Shizuoka Prefecture, and the relevant municipalities will strengthen
the institutional capacities of “Fujisan World Heritage Centers” and the relevant municipal
governments to perform research.

(2) Measures for feedback to the Interpretation Strategy
 Working in coordination with the relevant municipal governments, “The Fujisan World
Heritage Centers” are to play a central role in developing effective interpretation methods,
including training locally-rooted human resources to serve as “World Heritage guides”2;publishing and using brochures, guidebooks and so on to provide visitors and climbers withan overview of the locations, courses, functions and so on of ascending and pilgrimage
routes; and recognizing and understanding the relationships among the component parts.
 Yamanashi Prefecture and Shizuoka Prefecture will play a central role in presenting
educational seminars in coordination with schools and in organizing special exhibitions,academic symposia, and so on at museums and other facilities in Yamanashi and Shizuoka
Prefectures.
 Based on up-to-date knowledge of the “locations of ascending and pilgrimage routes”,
methods to educate visitors on the unused routes as well as ways to guide visitors to thecomponent parts,

such as the use of integrated and systematic explanatory boards, roadsigns, trails, information plazas, and so on, will be developed in compliance with the Fujisan
Regional Guidelines, which specify the principles and rules for the installation of signs andso on on and around Fujisan.

1

Fujisan World Heritage Centers: Facilities and their organizations that implement the information provision, research, and study
about the Outstanding Universal Value of Fujisan and its conservation. To be set up by Yamanashi Prefecture and Shizuoka
Prefecture, respectively. Details are provided in Example 1 of the interpretation strategy.
2
World Heritage guides: People who provide interpretation to deepen visitors’ understanding about the Outstanding Universal
Value of Fujisan and its conservation. Details are provided in Example 2 of the interpretation strategy.

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Results of Researches and Studies for theDelineation of Pilgrim Routes on the Lower Slopeof the Mountain14|<1> Historical relations of component parts and transformation ofpilgrimage routes
Significant practices of the religious beliefs of Fujisan are categorized into the following fourtypes and described in chronological orders: (i) Volcanic eruption and worshiping of the Fujisan
from afar (“Yohai”); (ii) Shugen practice and worship-ascent (“Tohai”); (iii) Popularization ofreligious belief and pilgrimage; and (iv) Diversified styles of climbing in Fujisan. Findings ofresearch and study individually conducted by Yamanashi Prefecture, Shizuoka Prefecture andmunicipalities in the past are organized, and an overall view describing the pilgrimage routs issummarized, thereby reviewing historic relationships among individual component parts and(1) Volcanic eruption and worshiping of Fujisan from afar (from around ninth
century)
Since ancient times, Fujisan, the mountain with frequent volcanic activities, has been the symbolof worshiping from afar (“Yohai”), a practice of worshiping the mountain by viewing the mountain
top from the foot of the mountain. Records of volcanic disasters of Fujisan date back to the eighth
century in literatures. Frequent volcanic activities led people to enshrine the god residing in Fujisanas Asama no Okami to pray for the volcanic eruptions to calm down. According to legend, Fujisan
Hongu Sengen Taisha Shrine enshrining the Asama no Okami, was first relocated from a site at thefoot of Fujisan3 to Yamamiya Sengen-jinja Shrine, which was then relocated to the current
location on the southwestern side in the early ninth century. Yamamiya Sengen-jinja Shrine which
has no main hall, located on the Shizuoka side, is a compound without any building reflecting ascene of religious services practiced before the ninth century. Yamamiya is the location where
people practiced worshipping the sacred mountain from afar. On the Yamanashi side, Kitaguchi
Hongu Fuji Sengen-jinja Shrine which initially had no shrine, is also thought to be established as alocation for worshipping Fujisan from afar.
The eruption in 864 (Jougan 16) (the Jougan Eruption) caused damages in which lava flow filled
Lake Motosuko and Senoumi (current Lake Saiko and Lake Shojiko). In the following year, theImperial Court constructed a small shrine enshrining the Asama no Okami in the region of Kai(present Yamanashi Prefecture) to stop the eruption. This small shrine is thought to be Kawaguchi
Asama-jinja Shrine or Fuji Omuro Sengen-jinja Shrine4. The Sengen Shrine was constructed in theregion of Kai after the construction of the current Fujisan Hongu Sengen Taisha Shrine.
Kawaguchi, the location of Kawaguchi Asama-jinja Shrine, was a post town of the Kamakura
Kaido Route (Misakaji Route) connecting the region of Suruga (present Shizuoka Prefecture) andthe region of Kai, and the location of the route is considered to have an influence on theconstruction of the shrine. The Nakamichi Okan Route connecting Omiya, the location of where
3
4

The exact location is unknown but estimated to be somewhere closer to the summit than to Yamamiya Sengen-jinja Shrine.
Based upon “Yamanashi Prefecture Fujisan Comprehensive Academic Research Report” (published by Yamanashi Prefecture
Board of Education, 2012) and other references|<1> Historical relations of component parts and transformation of pilgrimage routes

transformation of pilgrimage routes based on historical documents and relics.

15

<1> Historical relations of component parts and transformation of pilgrimage routes

Fujisan Hongu Sengen Taisha Shrine and the Lake Motosuko area was also an important route.

16(left) Photo 1 Fujisan Hongu Sengen Taisha Shrine(Component Part 2) ©Imaki Hidekazu(above) Photo 2 Kawaguchi Asama-jinja Shrine(Component Part 7) ©Imaki Hidekazu

Figure 1|

Conceptual diagram presenting historical relations (Volcanic eruption and worshiping of Fujisan from afar)

(2) Shugen practice and worship-ascent (from 12th century)
Since 12th century, religious people called Shugen practitioners started to regard Fujisan as
the

place

of

mountain

training

and

began

to

developtheaspiration

to

the

worship-ascent(“Tohai”) to directly climb up Fujisan. Matsudai who trained in Soutousan(Izusan-jinja Shrine)5 climbed up Fujisan around 1149 as worship-ascent and constructed
Dainichi-ji Temple at the peak and buried the Issaikyo buddhist scripture. Matsudai also
constructed Fujisan Koho-ji Temple (current Murayama Sengen-jinja Shrine) in the area of
Murayama located on the south slope. Murayama then developed as the base station of Shugen
practice (Murayama Shugen practice). The Omiya-Murayama Ascending Route was the route
constructed for Murayama Shugen practitioners to climb up Fujisan as worship-ascent andtraining. Thus, Murayama Shugen practitioners continued to maintain the route from themodern era (from the 12th century to the 19th century).
Fuji Omuro Sengen-jinja Shrine, a sacred place of Shugen practice on the Yamanashi side,
has a folklore that Kakujitsukakudaibo who trained in Soutousan (where Matsudai trained)created the Yamato Takeru statue and goddess statue dated late 12th century6. Sacred places at
the foot of Fujisan and mountain slopes were connected in the Shugen practice network
beyond the boundary of Yamanashi and Shizuoka. There is also a legend that there was anancient road called "Keiau Route" or "Keian Route" ascending from Komitake-jinja Shrine (inFujiyoshida City) on the Ochu-do Route which surrounded the mountain side to Hakusan-dakeon the mountain top until the early 19th century7. Yet, there is a possibility that this road wasnamed by a monk Kennan who was from the region of Kai and involved with Soutousan. The
Keiau Route was probably used as a pilgrimage route of Shugen practitioners on
worship-ascent.

Photo 3 Murayama Sengen-jinja Shrine (Component
Part 4) ©Imaki Hidekazu

Photo 4 Fuji Omuro Sengen-jinja Shrine (Component
Part 8) ©Imaki Hidekazu

5 Sotosan: Izusan-jinja Shrine in Atami city, Shizuoka Prefecture. It was a temple within a shrine for Shinto- Buddhist syncretismand had been called Sotosan or Izusan Gongen before the formal separation of Buddhism from Shinto by the Meiji government.
6 From “Kaikokushi” (a comprehensive book on the history of Kai (present Yamanashi Prefecture) compiled in 1814)
7 From “Kaikokushi” (a comprehensive book on the history of Kai (present Yamanashi Prefecture) compiled in 1814)|<1> Historical relations of component parts and transformation of pilgrimage routes

Murayama entrance to the top of Fujisan in the medieval era and the period of Edo in the17

<1> Historical relations of component parts and transformation of pilgrimage routes
18

Figure 2 Conceptual diagram presenting
historical relations (Shugen practice andworship-ascent)(3) Popularization of religious belief and pilgrimage (from 14th century)
In the 14th to 16th centuries, common believers called Doja started worship-ascent toFujisan, and the mountaintop worship sites were developed. The business of guides called Oshi
who guided and attended Doja became active, and Kamiyoshida (a part of the city of
Fujiyoshida) and Kawaguchi located on the southwestern side where residences of Oshi werelocated flourished as villages of Oshi. Yoshida Ascending Route, one of pilgrimage routes used
by Doja, appeared in records in the end of the 15th century along with Kitaguchi Hongu Fuji
Sengen-jinja Shrine, the starting point of the ascending route. This route was probably usedfrequently by Doja along with Funatsu Ascending Route connecting Kawaguchi and themountaintop8.

Lower Shinto priests at Fujisan Hongu Sengen Taisha Shrine also ran lodgings

to care for Doja at Omiya Entrance, the starting point of Omiya-Murayama Ascending Route.
There were more than 30 lodgings for Doja in the early 16th century9. Shugen practitioners at
Koho-ji Temple at Murayama Entrance also provided lodgings. Doja in worship-ascent in thisperiod is depicted in Silk-colored Fuji Mandala(Photo 5).
Fuji-ko (Fuji pilgrimage association) led by Hasegawa Kakugyo who trained in the Fujisanarea and Hitoana Cave emerged in the 17th century. Hitoana and Uchihakkai (including Fuji
Five Lakes), the training sites of Kakugyo, Soto Hakkai, and other areas are considered to besacred places of Fuji-ko, and religious style of visiting these sacred places as pilgrimage
became popular. Fuji-ko became popular under leaders such as Murakami Kosei and Jikigyo

8

Based upon “Yamanashi Prefecture Fujisan Comprehensive Academic Research Report” (published by Yamanashi Prefecture
Board of Education, 2012) and other references
9
From “Omiya Dojado Kibun” (documents recorded by Mr. Fuji, who took a job called anzushiki at Fujisan Hongu Sengen Taisha
Shrine)|Miroku in the 18th century. The popularity of Fuji-ko led to the repair work for the buildings in
the compound of Kitaguchi Hongu Fuji Sengen-jinja Shrine and the development ofpilgrimage routes in mountain areas and the foot of the mountain such as the Ohachimeguri
encircling the crater at the mountain top and the Ochu-do Route which horizontally surrounded(left) Photo 5 Fuji Mandara Painted on Silk(ca. 16th
century) (collection of Fujisan Hongu SengenTaisha
Shrine, Shizuoka) ©Fujisan Hongu Sengen Taisha

Shrine(above) Photo 6 Kitaguchi Hongu Fuji Sengen-jinja Shrine(Constituent Element 1-6) ©Imaki Hidekazu

Figure 3 Conceptual diagram presenting historical relations(popularization of the religious belief and pilgrimage)|<1> Historical relations of component parts and transformation of pilgrimage routes

the mid-mountain side.

19

(4) Diversification of climbing in Fujisan (from around mid-19th century)
When the religious beliefs of Fujisan became similar to Shinto practices, and theGovernment of Meiji was established in the 19th century, mountaintop worship sites and many
Buddhist statues enshrined in various locations of mountain areas were removed, and edifices
enshrining them were transformed into shrines. Also, as the Oshi business system wasabolished, and Fuji-ko was reorganized, diversified religious practices became common suchas the abolition of the ban on women to climb in Fujisan, extension of the mountain climbing
season, and simplification of religious purification procedures10.
Routes connecting component parts and constituent elements indicate that the Fujinomiya
Ascending Route that is connected from Omiya Entrance to the current Sixth Station without
going through Murayama Entrance opened in 1906 on the Shizuoka side in expectation of the<1> Historical relations of component parts and transformation of pilgrimage routes

development of the Fuji-Minobu Train Line. The motorway, called “Fuji Subaru Line”, leading20

to the current Fifth Station also opened at this route in 1970, and climbing using cars has
become common since then.
Climbers who used to use the Suyama Ascending Route began to use the new Gotemba
Ascending Route that merged with the Suyama Ascending Route at the 2.5 Station in 1883 in
expectation of the opening of the Tokaido National Train Line. The Suyama Ascending Routewas further degraded as some sections of the route became parts of Maneuver field in 1912.
Climbers today can drive up to the Fifth Station at the Gotemba Ascending Route andSubashiri Ascending Route.
On the Yamanashi side, the Yoshida Ascending Route was widened in 1907, and the Fuji
Sanroku Train Line started its operation in 1929, which led to the improvement of commonlyused climbing routes. New routes were also developed such as Shoji Trail that opened in 1923.
The opening of the bus route to Funatsu Ascending Route in 1952 and the opening of Fuji
Subaru Line that allowed automobiles to drive halfway up the mountain, in 1964 improved theconvenience of transportation between the Lake Kawaguchiko area and the Fujisan MountainArea.
The improvement of the convenience of these means of transportation resulted in theincreased number of visitors both from within Japan and overseas. Motivation to climb in
Fujisan also diversified such as for sightseeing. While old mountain huts located along ancientpilgrimage routes were closed, some of the pilgrimage routes are still available for people
visiting Fujisan with various expectations.

10|

Based upon “Yamanashi Prefecture Fujisan Comprehensive Academic Research Report” (published by Yamanashi Prefecture
Board of Education, 2012) and other referencesFigure 4

Photo 8 Sunrise (“Goraigo” or “Goraiko”) viewed
from the mountaintop ©PREC Institute Inc.

<1> Historical relations of component parts and transformation of pilgrimage routes

Photo 7 Subashiri Ascending Route (Constituent
Element 1-4) after the confluence point with Yoshida
Ascendig Route (near the 8.5th station point) ©Imaki
Hidekazu

Conceptual Diagram Presenting Historical Relations (Diversification of Mountain Climbing)|21

<2> Description of individual pilgrimage routes
The establishment and history of individual pilgrimage routes are described based on research
reports individually prepared by prefectures of Yamanashi and Shizuoka and relevant
municipalities, as well as historical documents and relics.The pligrimage routes in the middle of
19th century is shown in Figure 6.

(1) Omiya-Murayama Ascending RouteThe starting point (Omiya Entrance) of this ascending route was in Omiya-machi, the town
developed around Fujisan Hongu Sengen Taisha Shrine (Component Part 2). The route passes
through Murayama Village (Murayama Entrance) in the compound of Murayama Sengen-jinja
Shrine (Fujisan Koho-ji Temple) and ends at the mountain top. This route was developed byreligious practitioners participating in mountain training in the 12th century at the latest andused as the main route before the Middle Ages.
The section from Murayama Sengen-jinja Shrine to the 6th station is a presumed delineation,
whereas the section from the 6th station to the summit has been identified.

(2) Suyama Ascending Route<2> Description of individual pilgrimage routes

This ascending route started at Suyama Sengen-jinja Shrine(Component Part 5) and ends at
the mountain top. Although it is not clear when this route was constructed, the record from148311 mentioned "Suhama-Guchi Entrance," indicating that the route entrance had been
constructed before this record. The route was diverted due to the Hoei Eruption in 1707.
The sections from Suyama Sengen-jinja Shrine to Suyama Otainai and from Makuiwa to the2.8th station are presumed delineations, whereas the sections from Suyama Otainai to Makuiwa
and from the 2.8th station to the summit have been identified.

22(3) Subashiri Ascending RouteThis Ascending Route started at Fuji Sengen-jinja Shrine (Subashiri Sengen-jinja Shrine)(Component Part 6) and ends at the mountain top. Although it is not clear when this ascending
route was built, a round plaque carrying the image of Buddha called Kakehotoke dated 1384
was unearthed near the Seventh Station, indicating a possibility that the route was already therearound that time.
The section from Fuji Sengen-jinja Shrine (Subashiri Sengen-jinja Shrine) to Komitake-jinja
Shrine is a presumed delineation, whereas the section from Komitake-jinja Shrine to thesummit has been identified.

(4) Yoshida Ascending RouteThis ascending route was a pilgrimage route starting at Kitaguchi Hongu Fuji Sengen-jinja
Shrine (Constituent Element 1-6) in Kamiyoshida at the foot of Fujisan on the north side andends at the mountain top. Doja in worship-ascent was already using this route in the 15th and16th centuries. Sacred places for religious practices such as Suzuhara Dainichido (Fujiyoshida
11|

From "Kaikoku Zakki"(a journal and a collection of poems written by Shogoin-Monzeki Dokojunko of Kyoto when she
travelled in Hokuriku,Kanto and Oshu regions of Japan from 1486 to 1487.)

City), Fuji Omuro Sengen-jinja Shrine Motomiya (Fuji Kawaguchiko Town), and Chugu(Fujiyoshida City) were constructed along this route12. The population practicing Fuji-ko
increased in the southern part of Kanto, mainly in Edo (Tokyo) after the 18th century. They
mostly used the Koshu Route and Fujisan Route (Yamura Route) to arrive at Kamiyoshida,
Oshi Village, located at the foot of Fujisan. They then used the Yoshida Ascending Route toclimb up to the mountain top. Many visitors today are still using this ascending route due tothis background.
The entire route from Kitaguchi Hongu Fuji Sengen-jinja Shrine to the summit has been
identified.

This ascending route was a pilgrimage route starting at Kawaguchi at the foot of themountain on the north side where Kawaguchi Asama-jinja Shrine (Component Part 7) was
located and went around Lake Kawaguchiko (Component Part 12) or over the lake, passed
through Funatsu lava tree molds (Component Part 21), and ended at the mountain top. While
Kawaguchi had been a post town of Misakaji Route since the ancient times, the Kawaguchi
area developed as an Oshi village after the 15th and 16th centuries. Many people from the
Koshin region and northern Kanto region who headed to Fujisan mainly via the Kamakura
Kaido Route and Doshamichi Route used this route, which used to be the route for climbing up
the mountain from the "front of the north entrance." However, records indicate that this route
was closed and transformed into a route that started at Funatsu lava tree molds, went throughKomitake, and merged with the Yoshida Ascending Route (Constituent Element 1-5) via
Ochu-do Route by the 19th century13. This route was abandoned after the 18th century as the
Yoshida Ascending Route became a popular route.
The section from Kawaguchi Sengen-jinja Shrine to Funatsu lava tree molds has been
identified, whereas the section from Funatsu lava tree molds to Komitake-jinja Shrine is apresumed delineation.

(6) Ochu-do RouteThis route horizontally encircled Fujisan at the altitude of about 2,100 to 2,800 meters. The
route starts at the 6.5 Station of Yoshida Entrance, passes near the Fifth Station at Subashiri
Entrance, below the Sixth Station of Suyama, above the Hoei crater, the 3.5 Station of
Omiya-Murayama Entrance, passes over Osawa from the Fifth Station of Murayama Entrance,and ends at Komitake. Although there is a theory based on the period of its establishment that
Kakugyo Hasegawa started using this route, the use of this route probably became common
among Fuji-ko believers after the Fuji-ko became popular. This route has gone through manytransformations in different periods because it passes over many streams. The route is now
closed at the section of the Osawa Kuzure collapse. Thus, investigation is necessary at theentire section of this route.
12

Based on "Yamanashi Prefecture Academic Research Report of Fujisan" (published by Yamanashi Prefecture Board of Education,2012) and other references
13
From "Surugano-kuni Shin Fudoki" (a comprehensive book on the history of Suruga(present Shizuoka Prefecture and Fujisan)compiled by Michio Shinjo in 1834)|<2> Description of individual pilgrimage routes(5) Funatsu Ascending Route23

The sections from the 6th station on the Yohishida Ascending Route to the 6th station on the
Subashiri Ascending Route and between Komitake and Osawakuzure are presumed
delineations, whereas the section from Komitake to the 6th station on the Yohishida
Ascending Route has been identified. However, all the sections including presumed ones needfurther investigation.

(7)Tainaimichi Route (Echigomichi Route, Muromichi Route)
This was a pilgrimage route starting at Nakanochaya at the Yoshida Ascending Route(Constituent Element 1-5) and leading to Yoshida lava tree molds (Component Part 22), andFunatsu lava tree molds (Component Part 21),. The route directly leading from Kamiyoshida to
Yoshida lava tree molds and Funatsu lava tree molds, without going through Yoshida
Ascending Route was also calledTainaimichi Route. Records indicate that Fuji-ko leaders in
the 17th and 18th centuries discovered Funatsu lava tree molds (Yoshida lava tree molds was
discovered in 1892.). Then, Fuji-ko believers used this route to participate in the training ofwalking through the lava tree molds after that14. Tainaimichi Route was also used as a route togo from Funatsu Ascending Route to Yoshida Ascending Route, as well as the route(Echigomichi Route, Muromichi Route) that Osano Echigonokami, the priest of Fuji Omuro
Sengen-jinja Shrine (Component Part 8), used to go from Satomiya in Katsuyama (a part of thetown of Fuji Kawaguchiko) to Motomiya located at the Second Station of Yoshida Ascending
Route.

<2> Description of individual pilgrimage routes(8) Kamakura Kaido Route (Misakaji Route)24

The Kamakura Kaido Route was the main road that has been used since the ancient times
connecting the Kofu basin and the Mikuriya region (eastern part of Shizuoka) by going aroundthe foot of Fujisan on the north side. From Kawaguchi where Kawaguchi Asama-jinja Shrine(Component Part 7) is located, the route passes through the eastern shore of Lake
Kawaguchiko (Component Part 12), leading to Kamiyoshida where Kitaguchi Hongu Fuji
Sengen-jinja Shrine (Constituent Element 1-6) and “Oshi” Lodging Houses (Component
Parts 9 and 10) are located. The route then passes through the southern shore of Lake
Yamanakako (Component Part 11) and the Kagosaka Ridge (Yamanakako Village and Oyama
Town) and leads to Subashiri, where Fuji Sengen-jinja Shrine (Component Part 6) is located.
While this route was developed as an ancient Tokaido Route and medieval Kamakura Kaido
Route, it was also used as a pilgrimage route that Doja heading to Fujisan used after the 15thand 16th centuries. The route connecting Kamiyoshida and Oshino Hakkai springs(Component Parts 13 to 20) and the route extending from the eastern shore of Lake
Yamanakako to Takenoshita (Oyama Town) via the Mikuni Ridge (Yamanakako Village andYamakita Town, Kanagawa Prefecture) were also called "Kamakura Kaido Route."
The sections from Kawaguchi Sengen-jinja Shrine to Kitaguchi Hongu Fuji Sengen-jinja
Shrine and from Lake Yamanakako to Kagosaka Ridge have been identified, whereas thesection from Kitaguchi Hongu Fuji Sengen-jinja Shrine to Lake Yamanakako is a presumed
delineation.
14|

Based on "Yamanashi Prefecture Academic Research Report of Fujisan" (published by Yamanashi Prefecture Board of Education,2012) and other references

(9) Wakahikoji Route (Fuji Doshamichi Route, Gonnoji Route, Hitoanamichi
Route, Kamiidemichi Route)
The Wakahikoji Route was a pilgrimage route starting at the western shore of Lake
Kawaguchiko (Component Part 12) and leading to Funatsu Ascending Route and Yoshida
Ascending Route (Constituent Element 1-5). Doja who traveled over Misaka-yama mountainareas from the Kofu basin, those who traveled via Narusawamichi Route from Lake Motosuko
and those who traveled via Gonnoji Route from the Hitoana area were probably the main usersof this route. The path from Kawaguchi and Oishi (in Kawaguchiko Town) on the northernshore of Lake Kawaguchiko and Nagahama (in Fuji Kawaguchiko Town) on the western shore
of Lake Kawaguchiko to Oarashi and Katsuyama (in Fuji Kawaguchiko Town) on the southernshore is identified15.

(10) Narusawamichi Route
Narusawamichi Route was a pilgrimage route starting near Lake Motosuko (Constituent
Element 1-9) and Lake Shojiko (Constituent Element 1-8), running across the Aokigaharajukai
Forest, passing through the village of Narusawa, and leading to Kamiyoshida. A checkpoint(kuchidome bansho) was installed in the village of Narusawa from the late 16th century to theearly 18th century to administer the traffic of Doja visiting Fujisan.
The sections from Lake Motosuko to Narusawa and between Kodachi (in Fujikawaguchiko
Town) and Kamiyoshida (in Fujiyoshida City) are presumed delineations, whereas the section
from Narusawa to Kodachi has been identified.

Nakamichi Okan Route was an ancient main road connecting the Kofu basin and Yoshiwara
Station of the Tokaido Route (in Fuji City) by going around the foot of Fujisan on the westernside. The route started near Lake Shojiko (Constituent Element 1-8) and Lake Motosuko(Constituent Element 1-9), passed by Hitoana and Kamiide (in Fujinomiya City), and led to
Omiya (in Fujinomiya City) where Fujisan Hongu Sengen Taisha Shrine (Component Part 2) islocated. Oshi was stationed in Motosu (in Fuji Kawaguchiko Town) until the late 16th century.
Records indicate that Doja headed to the top of Fujisan by using the front road at the North
Entrance after traveling through Mt. Ashiwadayama (in Fuji Kawaguchiko Town) and arriving
at Oarashi (in Fuji Kawaguchiko Town)16. This route is probably the path which went up themountain on Funatsu Ascending Route via Narusawamichi Route that passes through the
Aokigaharajukai Forest and Fuji Doshamichi Route.
The sections around Lake Motosuko have been identified, whereas the sections from Lake
Shojiko (in Fujikawaguchiko Town) to Motosu and from Motosu to the border between
Yamanashi and Shizuoka Prefectures are presumed delineations.

15

Based on "Yamanashi Prefecture Research Report of Historical Roads" (published by Yamanashi Prefecture Board of Education,
1986)
16
Based on "Yamanashi Prefecture Academic Research Report of Fujisan" (published by Yamanashi Prefecture Board of Education,2012) and other references|<2> Description of individual pilgrimage routes(11) Nakamichi Okan Route25

(12) Goshinkomichi Route (Fujisan Hongu Sengen Taisha Shrine Yamamiya Sengen-jinja Shrine)
Goshinkomichi Route started at Fujisan Hongu Sengen Taisha Shrine (Component Part 2)
and ends at Yamamiya Sengen-jinja Shrine (Component Part 3). This is the route of the
Yamamiya Goshinko ceremony held every April and November. Although it is not clear when
this route was built, the route was used from 1577 to 1874, the period with the record of thereligious ceremony.
The section from Fujisan Hongu Sengen Taisha Shrine to San-chome Milestone has been
identified, whereas the section from Yonju Nana-chome Milestone to Yamamiya Sengen-jinja
Shrine is an presumed delineation.

<3> Status of researches and future research plans concerning pilgrimage routes(13) Route leading to the Mihonomatsubara Pine Tree Grove

26

This route starts at Ejiri Station of the Tokaido Route (district of Shimizu in the city of
Shizuoka), goes through the Kunozan Mountain Road to the village of Komagoe, and ends at
Miho-jinja Shrine17 located in the central part of the Miho Peninsula. Miho-jinja Shrine isfound in a record from 97218, and it is not clear whether the visiting route to this shrine existedback then. There was also a sea route connected with Shimizu Minato Uo-machi by boat in the
19th century.
The section from Tokaido Ejiri-juku (in Shimuzu district of Shizuoka City) to Orito Mura
(Miho Peninsula) is a presumed delineation, whereas the section from the front of Miho-jinja
Shrine to Hagoromono Matsu (Kamino-michi) has been identified.

<3> Status of researches and future research plans concerningpilgrimage routes
This section describes sections identified or assumed based on researches and studies
individually conducted by prefectures of Yamanashi and Shizuoka as well as relevant
municipalities. Zones which require researches and studies are summarized as follows.
Researches and studies in the past have clarified relationships among various component parts
which are based on different styles of religious beliefs of Fujisan practiced in different periods.
Meanwhile, identification of pilgrimage routes becomes more difficult with time due to pasturbanization and other developments. Therefore, researches and studies must be quickly
implemented as soon as possible based on plans through different means such as gatheringreferences and literatures, interviews, on-site investigations, surveys, and excavations. Anothertask to be implemented in the future is to research and studies how the religious beliefs of Fujisan
expanded to regions near pilgrimage routes.

17
18

|

From "Tokaido Funken Nobe-ezu" (a book compiled by Edo Shogunate in 1806)
Recorded as a “Shikinaisha” in the "Engishiki Jimmyocho" (a list of Shinto shrines in Japan compiled in 972)

Sections
Identified

Sections
Estimated

Route

Research Report(1)
Omiya-Murayama
Ascending Route“Research report on artifacts of Fujisan
Murayama Ascending Route” (1993)
Fujinomiya City Board of Education“Omiya-Murayama Ascending Route”(2009) Shizuoka Archaeological ResearchInstitute“Research report on Omiya-Murayama
Ascending Route, Historic Site, Fujisan”(2016) Fujinomiya City BoE“Research report on Fujisan Suyama
Ascending Route” (2009) Susono-city
Fujisan Shiryokan

The 6th station to
the summit

Murayama
Sengen-jinja
Shrine to the
6th station

Suyama Otainai to
Makuiwa, the2.8th station to thesummit3)
Subashiri
Ascending Route

There is no research report

Komitake-jinja
Shrine (from the
5th station) to thesummit(4)
YoshidaAscending Route

Cited in “Yamanashi Prefecture FujisanComprehensive Academic Research
Report” (2012) Yamanashi Prefecture
Board of Education“Report on restoration work on
government-designated historical site in
Fujisan (Yoshida Ascending Route) - atNakano Chaya, Umagaeshi, the 1st
station (Suzuharasha)” (2013) Yamanashi
Prefecture Buried Cultural Properties“Artifacts relating to the Fujisan Yoshida
Ascending Route” (2001, 2003)
Fujiyoshida City Museum of History and
Folk Culture
Shinto and Buddhism sculptures
enshrined in mountain in sheds along theroute are cited in “Shintoism andBuddhism Fujisan – Sculptures on the
Yoshida Ascending Route” (2008)
Fujiyoshida City Museum of History and
Folk Culture“Research study report on the history andfolklore of Kawaguchi community”(2014) Yamanashi Prefectural Museum“Yamanashi Prefecture FujisanComprehensive Academic Research
Report 2” (2016) Yamanashi Pref. BoE
Cited in “Yamanashi Prefecture FujisanComprehensive Academic Research
Report” (2012) Yamanashi Pref. BoE

Kitaguchi Hongu
Fuji Sengen-jinja
Shrine to thesummitSuyamaSengen-jinja
Shrine toSuyamaOtainai,
Makuiwa to the2.8th station
Fuji
Sengen-jinja
Shrine to
Komitake-jinja
Shrine−“Fujisan Comprehensive Academic
Research Report” (2012) Yamanashi Pref.
BoE

YoshidaAscending Route(Nakano Chaya)to Yoshida(2)
SuyamaAscending Route(5)
Funatsu
Ascending Route(6)
Onchudo Route(7)
Tainaimichi Route(Echigomichi
Route,Muromichi
Route)

Sections requiring
Research /Studies andtheir Details
Fujisan Hongu Sengen
Taisha Shrine to
Murayama Sengen-jinja
Shrine, Murayama
Sengen-jinja Shrine to thesections yet to be assumed
at the 6th station

Assumed sections on theleft column, sections yet
to be assumed before the
Hoei Eruption

Assumed sections on theleft column

Research is required forthe group of religious sites
along the ascending routes
and descending routes(Hashiri-michi)

Kawaguchi
Asama-jinja
Shrine to Funatsu
lava tree molds

Funatsu lava
tree molds toKomitakeComprehensive researchis required for all sections
especially the assumed
sections on the left
columnKomitake to the
YoshidaAscending Route(6th Sta.)

The Yoshida
AscendingRoute (6th Sta.)to the Subashiri
AscendingRoute (6th Sta.)
Komitake to
Osawakuzure
Yoshida lava
tree molds to
Funatsu lava
tree molds

Comprehensive researchis required for all sections

Comprehensive researchis required for all sections
especially the assumed
sections on the left
column|27

RouteResearch Report(8) Kamakura
Kaido Route(Misakaji Route)“Research report of historical roads inYamanashi” 6 Kamakura Kaido Route(Misakaji) (1985) Yamanashi Pref. BoE“Yamanashi Prefecture FujisanComprehensive Academic Research
Report 2” (2016) Yamanashi Pref. BoE(9)Wakahikoji Route(Fuji Doshamichi
Route, Gonnoji
Route,
Hitoanamichi
Route,
Kamiidemichi
Route)(10)
Narusawamichi
RouteMentioned in “Research report ofhistorical roads in Yamanashi” 8Wakahiko Route (1986) Yamanashi Pref.
BoE“Hitoana as historical sites” (1998)
Fujinomiya City Board of Education“Yamanashi Prefecture FujisanComprehensive Academic Research
Report 2” (2016) Yamanashi Pref. BoE
There is no research report(11) Nakamichi
Okan RouteMentioned in “Research report ofhistorical roads in Yamanashi” 3Nakamichi Okan (1984) Yamanashi Pref.
BoE“Shiseki Hitoana” (1998) Fujinomiya
City Board of Education“Yamanashi Prefecture FujisanComprehensive Academic Research
Report 2” (2016) Yamanashi Pref. BoE
Mentioned in “The remains of Sengen
Taisha Shrine/The remains of Yamamiya
Sengen-jinja Shrine” (2009) Shizuoka
Archaeological Research Institute(12)
Goshinkomichi
Route

(13)
Route leading to
the Miho no
Matsubara pinetree grove

There is no research report

Sections requiring
Research /Studies andtheir Details
Assumed sections on theleft column

Sections
Identified

Sections
Estimated

Kawaguchi
Asama-jinja
Shrine to
Kitaguchi Hongu
Fuji Sengen-jinja
Shrine, Lake
Yamanakako to
Kagosaka Ridge
Lake
Kawaguchiko to
Handachiba (theborder between
Yamanashi and
Shizuokaprefectures)

Kitaguchi
Hongu Fuji
Sengen Jinja
Shrine to Lake
Yamanakako

Oarashi(Fujikawaguchi
ko Town) to thesummitAssumed sections on theleft column

Narusawa to
Kodachi(FujikawaguchikoTown )

Lake Motosuko
to Narusawa,
Kodachi to
Kamiyoshida(city of
Fujiyoshida)
Shoji (town of
Fujikawaguchiko) to Motosu,
Motosu to theborder between
Yamanashi and
Shizuokaprefectures

Comprehensive researchis required for all sections
especially the assumed
sections on the left
columnSan-chome
Milestone to
Yonju
Nana-chome
Milestone

Assumed sections on theleft column, research andidentification ofunidentified milestones

TokaidoEjiri-juku(Shimizu
District of
Shizuoka City)
to Orito-mura(Miho
Peninsula)

Orito-mura to Miho-jinja
ShrineMotosu(FujikawaguchikoTown )

Fujisan Hongu
Sengen Taisha
Shrine toSan-chome
Milestone, Yonju
Nana-chome
Milestone to
Yamamiya
Sengen-jinja
ShrineIn front of the
Miho-jinja Shrine
to Hagoromono
Matsu(Kamino-michi)

Assumed sections on theleft column

Schedule
Category
FY
Researches and Studies for thedelineation of Pilgrim Routes
Subashiri Ascending
Route researches
Yoshida and Funatsu
Ascending Routeresearches
Foot of the mountainresearches

28|

Short term
(implemented)
2013
2014
2015

Medium term
2016

2017

Long termfrom 2018

Figure 5<3> Status of researches and future research plans concerning pilgrimage routes

Conceptual Diagram Presenting Pilgrim Routes|

29<3> Status of researches and future research plans concerning pilgrimage routes

Figure 630|

Map indication the Pilgrim Routes in the middle of the 19th century|

31<3> Status of researches and future research plans concerning pilgrimage routes

32|