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Image: Kodachrome view across Tanzawa mountains to Mt Fuji from Tō-no-dake

Ink: On Tanzawa, from Nihon Hyakumeizan (One Hundred Mountains of Japan) by Fukada Kyūya (1964):

Today's mountaineers, though, tend to shun places that are deeply associated with some historical personage. Instead, they favor untouched mountains, still in the state of nature. So leaving Ōyama somewhat in a class of its own, they prefer to take the ridge paths of Tō-no-dake, Tanzawa-yama, and Hiru-ga-dake or to follow the valleys that cut into these mountains. 

That said, people have been climbing Tō-no-dake from nearby villages for centuries. Until it collapsed in the Great Kantō Earthquake, they used to venerate a huge rock near the summit. Some sixty or more feet in height, this was known as the Black Buddha. 

The town of Sagami was traditionally much given over to games of chance and it seems that every year on the fifteenth of May a procession of gamblers would wend their way up Tō-no-dake and hold a lively ceremony there.

Death March on Mount Hakkōda

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Timeless lessons on mountain leadership from a master of documentary fiction

Such was the prestige of the Imperial Army that civilians were once prohibited from owning books about the disaster. But thanks to a film made in 1977, almost everybody in Japan today knows of it - that, just over a century ago, almost 200 soldiers perished in a blizzard on Hakkōda, a mountain in northern Japan. The film took its cue from a deeply researched novel published in 1971 by the meteorologist-turned-writer Nitta Jirō.

The historical facts underlying Nitta's novel are simple. In preparation for the coming war against Russia, the Japanese army embarked on a series of winter exercises designed to train units for combat in Siberia or Japan's northern territories.

Two platoons, one each from the 31st of Hirosaki and the 5th Regiments, set out to traverse the Hakkōda massif in January 1902. The platoon from the 3lst completed the exercise as planned but a ferocious blizzard, probably the worst in the century, caught the men of the 5th out on the open mountain. Of the 210-strong platoon, 199 soldiers froze to death.

Men of the 31st Regiment
on winter manoeuvres
In Death March on Mount Hakkōda, these facts are woven into a story of epic quality. Epic here may be taken in both its mountaineering sense of a miserable time and its literary meaning of a narrative with universal significance.

Partly because the authorities did their best to suppress the facts at the time of the disaster, the author has taken certain liberties with history. The two exercises were, in fact, unrelated, on different dates and followed different routes. But for the purposes of the novel, the platoons are vying for the honour of the first winter crossing of the mountain and it is their rivalry that leads to the disaster.

So, on one level, the book is a study of The Platoon that Got It Right versus The Platoon that Got it Wrong. On one hand, we have good planning, competent leadership, adaptability, proper equipment, careful navigation.

On the other, there is a confused chain of command, inadequate preparation, inflexibility in the face of impossible conditions and the inevitable outcome. The lessons are trenchant and universal. So much so, that, when the novel was first published, one Japanese company bought fifty copies to distribute to their management to impress on them the danger of failing to communicate with their staff.

But there is more than a dry analysis of an accident to this book. Born in 1912 in Nagano, trained as a meteorologist and having survived the war in Manchuria, Nitta Jirō knew his army, weather and mountains. So his account of the 5th and the 31st has the force of personal experience behind it. The feeling of threat as the blizzard approaches, the growing confusion and personality clashes as the 5th's platoon loses its way - these are moments that will be familiar to many a mountaineering leader. Here is Lieutenant Kanda of the ill-fated 5th as he loses control of the situation:

When Kanda turned to Shindo to explain to him, map in hand, why he thought he had been mistaken, Yamada grabbed Shindo's lantern and shone its light on the stump of the branch. "Look, someone cut a branch off this beech to mark the road to Tashiro. Now, go quick and tell the platoon leaders that we've found the way there. That ought to cheer up the men." Kanda had been unable to get a word in. He stood still. A wave of despair washed over him.

The 5th and the 31st are history but the mountain is still there, the winter skies still loom menacingly dark over the snowy ridge, and the panda grass still flutters in the north wind where the gusts have stripped the snow from the crest (Nitta's eye for detail bespeaks long acquaintance with the winter mountains).

And the same mistakes are still made in the mountains, with consequences from which modern Gore-Tex and fibre-pile are sometimes not enough to save us. For these lessons alone, Death March on Mount Hakkōda is recommended reading for all summer, winter or armchair mountaineers.

References

Nitta Jirō, Death March on Mount Hakkoda, translated by James Westerhoven, The Stone Bridge Press, California.

Black-and-white photos are from Yama to Keikoku illustrated history of Japanese mountaineering (目で見る日本登山史 by 川崎吉光、山と渓谷社)

Images and ink (17)

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Image: Autumn view of Mt Yōtei by Kataoka Tamako (1905-2008).


Ink: On Shiribeshi-yama, from Nihon Hyakumeizan (One Hundred Mountains of Japan) by Fukada Kyūya (1964):

On the way by train from Hakodate to Sapporo, two mountains catch one's eye. The first is Koma-ga-dake and the second Shiribeshi-yama. In contrast to the breathtakingly stylish peak of Koma, Shiribeshi-yama is almost oppressively thick-set. As if to justify its traditional appellation of Ezo-Fuji, the mountain's regular form means that it looks much the same from any viewpoint. I strongly oppose simplifying the name of this mountain to plain Yōteizan. A name with deep historical roots, Shiribeshi-yama is recorded in the Nippon Shoki with an entry as early as the fifth year of Saimeichō (659) ...

The Nonaka scoop

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How a Meiji-era mid-winter epic on Mt Fuji was first broken to the English-speaking world

How humiliating. Until recently, Project Hyakumeizan believed that Portland-based Professor Andrew Bernstein and this blog were the first to introduce English readers to the detailed story of Nonaka Itaru and Chiyoko– the couple who endured 82 days on the summit of Mt Fuji in the winter of 1895 in a bid to take high-altitude weather readings.

Chiyoko and Itaru Nonaka and their Mt Fuji summit hut
But no. It turns out that both of us were scooped by Lafcadio Hearn, who had the advantage of climbing Mt Fuji just a year or so after Mr and Mrs Nonaka were rescued. His account is embedded within his essay "Fuji-no-yama", as later republished in Exotics and Retrospectives (1898). The relevant paragraphs are quoted below:

A Japanese meteorologist named Nonaka attempted last year the rash undertaking of passing the winter on the summit of Fuji for purposes of scientific study. It might not be difficult to winter upon the peak in a solid observatory furnished with a good stove, and all necessary comforts; but Nonaka could afford only a small wooden hut, in which he would be obliged to spend the cold season without fire! His young wife insisted on sharing his labors and dangers. The couple began their sojourn on the summit toward the close of September. In mid-winter news was brought to Gotemba that both were dying.

Relatives and friends tried to organize a rescue-party. But the weather was frightful; the peak was covered with snow and ice; the chances of death were innumerable; and the goriki would not risk their lives. Hundreds of dollars could not tempt them. At last a desperate appeal was made to them as representatives of Japanese courage and hardihood: they were assured that to suffer a man of science to perish, without making even one plucky effort to save him, would disgrace the country;– they were told that the national honor was in their hands.

This appeal brought forward two volunteers. One was a man of great strength and daring, nicknamed by his fellow-guides Oni-guma, "the Demon-Bear," the other was the elder of my goriki. Both believed that they were going to certain destruction. They took leave of their friends and kindred, and drank with their families the farewell cup of water– midzu-no-sakazuki--in which those about to be separated by death pledge each other. Then, after having thickly wrapped themselves in cotton-wool, and made all possible preparation for ice-climbing, they started – taking with them a brave army-surgeon who had offered his services, without fee, for the rescue. After surmounting extraordinary difficulties, the party reached the hut; but the inmates refused to open! Nonaka protested that he would rather die than face the shame of failure in his undertaking; and his wife said that she had resolved to die with her husband.

Partly by forcible, and partly by gentle means, the pair were restored to a better state of mind. The surgeon administered medicines and cordials; the patients, carefully wrapped up, were strapped to the backs of the guides; and the descent was begun. My goriki, who carried the lady, believes that the gods helped him on the ice-slopes. More than once, all thought themselves lost; but they reached the foot of the mountain without one serious mishap. After weeks of careful nursing, the rash young couple were pronounced out of danger. The wife suffered less, and recovered more quickly, than the husband.

According to Nonaka Chiyoko, who wrote her own account of this episode, the porter who rescued her was called Tsurukichi. So it was this very goriki (“strong man”) who later guided Lafcadio Hearn on his much less eventful ascent. This means that, unlike Professor Bernstein and myself, Hearn was able to get his story from a first-hand participant in the Nonaka story.

Well, it’s no disgrace to have been scooped by the maven of Matsue. After all, before he came to Japan, Hearn pounded the streets of Cincinnati as a journalist. Nor was Mt Fuji his first try at adventure writing – while working for the Cincinnati Commercial, he agreed to be carried to the top of the city’s tallest building on the back of a steeplejack. But this is another story altogether.

Images and ink (18)

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Image: Celebratory Mt Fuji by Kataoka Tamako (1905-2008).


Ink: On Mt Fuji, from Nihon Hyakumeizan (One Hundred Mountains of Japan) by Fukada Kyūya (1964):

The phrase "hachimen-reirō", meaning "graceful in all its aspects", was coined with Fuji in mind. Its form keeps its beauty whether viewed from north or south, east or west. All other mountains have their quirks, from which they draw their individual charm. But Fuji is simply vast and pure. In fact, I'm tempted to call it magnificently vulgar. Yes, would-be intellectuals might want to say that such starkness is tantamount to vulgarity. In the end, though, we all have to submit to this magnificent vulgarity.

“Give me radar”

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The precise origins of the radar station atop Mt Fuji are veiled in mystery

Nineteen-sixty-four was when Japan got its mojo back. It was the year the Olympics came to Tokyo and when Prime Minister Satō Eisaku took on the mission to double the national income. The Tokyo monorail started running in September, and the first bullet trains a few weeks later. For sheer high-tech panache, though, those feats were upstaged when a grossly overloaded helicopter came flailing in towards Japan’s highest summit.


August 15, 1964 was an exceptionally calm day on Mt Fuji. It had to be. Onlookers held their breath as they watched the boat-hulled Sikorsky edge closer. They knew the cage-like structure dangling from the S-62’s load-strop weighed something like 600 kilos. They also knew that the helicopter could normally lift only 450 kilos while hovering at this height. To save weight, all surplus kit had been stripped from the helicopter, side-door and co-pilot’s seat included. Even so, the approach would be touch and go.

It’s unclear – at least to this blogger – exactly who decided to build a radar station on Mt Fuji, and when. Conventionally, the story starts with Typhoon Vera, which struck the Ise Bay region on September 26, 1959, battering and inundating the city of Nagoya. The storm killed more than 5,000 people, left an estimated 1.5 million homeless, and injured almost 39,000 more victims.

Another tragedy on this scale might be prevented if a weather radar could give better warning of a typhoon’s approach and intensity. But where to site one? You could put a radar on a southerly island, such as Hachijōjima and Torishima (both were considered). Or you could put it on high ground. From the summit of Mt Fuji, for example, a radar could look eight hundred kilometres out to sea.

Pursuing this logic, Japan’s Meteorological Agency submitted a budget request to the Ministry of Finance in 1961. The finance officials were concerned about the brevity of the building season on Mt Fuji’s summit: if the project was to be completed in two years, as planned, all the building work would have to be crammed into two summer seasons of just 40 days each.

A hard-driving meteorologist named Fujiwara Hiroto handled the Agency’s negotiations with the ministry. He argued the project could finish on time if building materials were moved up the mountain as soon as the snow started melting in the spring. This “snowline-chasing strategy” was sufficiently persuasive to secure a budget allocation of 240 million yen.

Even before building started in 1963, it became clear that existing portage methods wouldn’t work. Horses and “goriki”, the traditional carriers on Mt Fuji, couldn’t handle the volume. As for helicopters, the pilots briefly went on strike when asked to hoist panels that might flutter out of control in the slipstream. What to do? Caterpillar D2s were brought in, first to bulldoze a trail all the way to the summit, then to freight up the heavy supplies, two tons at a time.

Excavating the foundations posed another challenge. Before they could dig into the iron-hard permafrost of the summit rocks, the construction crews had to thaw it with blowtorches. Yet they kept to their schedule. By mid-summer 1964, the radar building was virtually complete, except for the all-important geodesic dome that would shelter the rotating parabolic radar antenna.


The dome could not be assembled on-site, and it was too big for the bulldozers. That left only a helicopter lift. But, even after taking out all surplus kit, the S-62’s pilot doubted if it could hover at this height. Still, the job might be managed, he reckoned, if a gentle headwind of not less than 5 knots but no more than 10 could provide the chopper with some “dynamic lift”.

As just such a zephyr was promised for the early morning of August 15, the S-62 clattered off the tarmac near Gotemba just after breakfast, hooked onto its underslung cargo, and started labouring up Mt Fuji’s southern flanks. Climbing to just above the summit, the pilot turned his straining craft into wind and set up his approach towards the gesticulating figure standing on the domeless roof of the radar building. Just at that moment, the breeze died and the helicopter shuddered as the pilot struggled to compensate for the lost lift. Then, while at least one onlooker braced himself for a spectacular accident, the S-62 nosed in over the roof. In that instant, workmen leapt out from cover and grabbed the structure’s rim to align it with the hold-down bolts. The dome had landed.


Thanks to this high-wire episode, the new building was completed on time. The following August, the 1,500-watt Mitsubishi Electric-built radar tracked its first typhoon. After that, the station remained continuously in service until November 1999, when the radar was switched off for the last time, and its faithful service toasted in frozen beer at a “gokuro-sama” party under the radome. In 2004, the summit weather station closed too, ending 72 years of continuous human habitation atop Mt Fuji.

So much for the outline history. But, as you’ve noticed, this narrative stays curiously mum on who exactly was the first to propose siting a radar station on Mt Fuji. An obvious place to look for a smoking gun would be Fuji Sanchō, a lightly fictionalised account of the project. The novelist, who went by the nom de fudè of Nitta Jirō, was none other than Fujiwara Hiroto, the real-life Meteorological Agency man who handled the discussions first with the finance ministry and later with the big electronics companies that competed to supply the radar.

Nitta Jiro
(Photo: courtesy Bungei Shunju)
Unfortunately, Nitta sets his opening scene in the Finance Ministry, shedding little or no light on how the project started life. There are hints, though, that the novel’s hero, a not-even-thinly disguised Nitta/Fujiwara, had been following the technology ever since Japan set up its first weather radar during the early 1950s. That adds up. By background, Fujiwara Hiroto was a wireless engineer, not a meteorologist, and had spent his career mainly in the Agency’s instrumentation department. So perhaps the novelist was, quite literally, the author of his own story.

Another suspect is Fujimura Ikuo (we’ve met him before, as the instigator of the famous Mt Fuji ‘sit-in strike’ in the winter of 1932). Like many members of Japan’s business and administrative elite, the long-standing head of the summit weather station was fond of a game of go. At some point, perhaps in 1960, he was challenged to a match at the summit of Mt Fuji by Kobe Michinosuke, the president of Hazama-gumi, a construction company.

At this point Kobe’s staff intervened, fearing their boss might not survive the rigours of the climb. Graciously, Fujimura agreed that the match could instead take place at the Fukuda-ya, a favourite go venue in Tokyo. In gratitude, the company president asked if he could do anything in return. Fujimura thought for a moment before replying: “Give me a radar station.”


References

Fuji-san: oinaru shizen no kensho, Yomiuri Shinbunsha, 1992.

Dokiya Yukiko, Kawaru Fuji-san Sokkojo, 2004.

Images and ink (19)

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Image: Night view of Mt Fuji by Kobayashi Kiyochika.


Ink: Canto X, 1943 Mt Fuji poem by Kusano Shimpei, translated by Leith Morton:

Japan's symbol
Even at night doesn't sleep.


Summit duty

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A memoir of life on Mt Fuji by Hirai Yasuyo, former head of the summit meteorological observatory

I worked 40 years for the Meteorological Agency, much of that time in work related to the Mt Fuji summit observatory. After retiring to my native Izu, I like to look out for Mt Fuji whenever I’m somewhere the mountain should be visible from. These days, it’s often hazy whatever the time of year and I don’t see the mountain as often as I used to. When I do see its distant shape under a clear sky, it’s like meeting an old friend, and I remember all the things that happened up there and all the people I used to know.

Porters above Hoei-zan
I came to the summit observatory quite by chance. A magazine that I used to look at in my school’s reading room sometimes serialized novels by Nitta Jirō, and that was how I first heard about the observatory and got the idea that I’d like to work there.

In 1954, I was hired to make weather observations at the Meteorological Observatory on Izu Ōshima island. In those days, that meant taking temperature and pressure readings at set times in a set order, and also making visual observations of weather phenomena. I remember sweating quite a bit over those visual assessments of clouds and sky conditions.

As the observations had to be made rain or shine, I sometimes sheltered under an umbrella as I made my measurements out there by the instrument box. Until, one day, I heard one of my seniors comment to a team leader as follows: “The young guy seems to be out there at the instrument box with an umbrella. But we used to just stand out there in the wind and rain making our observations, didn’t we.” After that, I decided that I would go out into the wind and rain like that, so that I could feel the weather unsheltered.
On the way to the summit

Around that time, I applied for re-assignment to the Mt Fuji observatory, and so all of a sudden I was able to realize my dream of working at the summit station. And so, on April 5, 1956, I stepped off the train at Gotemba and was overwhelmed by the snow-covered bulk of the mountain.

Next day, before dawn, we left the refuge hut at Tarobō for what was to be my first-ever Mt Fuji climb. We had to break trail through the snow on the slopes of Hōei-zan before taking a break for breakfast at the refuge hut above the Seventh Station. From the Eighth Station onwards, on a stretch they called “Tarumi”, we were climbing on a steep sheet of blue ice. By the Ninth Station, I was so close to collapse that I was barely making sense any more. In fact, I tripped and fell over, but somebody who came to meet us quickly stopped my feet sliding with his axe, so that nothing worse happened.

The sun was low by the time we reached the summit station. Ash-grey clouds floated past under the darkening sky and a weird “bōōō” sound emanated from the depths of the vast crater. Laying eyes on this scene for the first time in my life, I could hardly believe that it belonged to this planet.

De-icing duties
My apprenticeship in the ways of the observatory started on the morning after a blizzard. The first job was to bash the accumulated hoarfrost from the instrument tower. “This is how we do it,” grunted a colleague, as he grabbed a wooden mallet and started pounding at the steel framework, sending the ice shards flying with the vibrations. This is just the hoarfrost you always get when clouds come drifting across a summit and their supercooled droplets freeze onto any object they meet, creating an ice build-up. Up here, though, just about everything that projected above the ground would ice up – the frost was everywhere. Every time a low pressure came along the Pacific coast in winter or spring, that instrument tower would rime up overnight to a depth of several tens of centimetres.

This “de-icing” was the toughest work all through the snow season. When the ice shards blew back in your face, the pain was like needles thrusting into you. At first I relished the work as something you’d only get to experience on summit duty, but later as the gales pierced me to the core and the effort made me struggle to breathe, this job started to grind me down. Up there, on that tower, hacking at the ice in the pitch dark, I’d start thinking “Why does it have to be me? Does anybody care that I’m way out here battling the ice on top of Fuji?” It was at those times that the sheer isolation of Japan’s highest summit would get to me.
The radar dome in winter

In those days, Fujimura Ikuo, the observatory head, would sometimes come up and tell us that weather phenomena were never the same twice – if you don’t record them at the time, they’re lost forever, he’d say, to impress on us the seriousness of our responsibility and mission as meteorological observers. He’d also say, when the team was trying to bash every last scrap of ice from the instrument tower, that we should only clean things up as far as was needed for good measurements. In fact, we should go as easy as possible. “If you drive yourselves too far, you’ll not last long on summit duty,” he told us. After that, I decided to give the job about 80%, so that I could always keep something in reserve. And I think that this was one reason why I was able to continue serving so long on the summit.

My summit duty years started in 1956, when I applied for the transfer from Izu Ōshima. Then, after stints in Tokyo, I was up there again from 1960 to 1964 and from 1971 to 1983. Adding in the years that I spent at the Mt Fuji base offices, I spent more than 30 years in work that involved the summit station. As these years spanned Japan’s economic high-growth period, I witnessed a great deal of change in both society and life at the summit station during this time. In 1964, radar and automated weather measurement systems were installed, which meant that the work changed from taking readings manually to maintaining and monitoring the measuring equipment. As for our living environment, this changed dramatically in 1973 when the new building was completed and the electricity supply upgraded. Instead of the old building, where the only place you didn’t feel cold was next to the charcoal stove, we had a fully airconditioned new building, where you could sleep in a warm room. Compared with the old building, where you had to creep into bed under a frosted-up futon, this was undreamt-of luxury.
Automation comes to Mt Fuji

Other innovations included better mountaineering kit and safety measures, and we introduced a SnowTrac for the first part of the haul up the mountains. And our logistics were revolutionized when we started using the bulldozers to freight up supplies in summer, leading to a dramatic improvement in both the quality and quantity of our food. In winter, though, the weather could still cause delays in the food supply, and I have fond memories of a three-day stretch where we had nothing to eat with our rice except salt-dried squid and soy sauce.
Dining area in the summit weather station

As for mountaintop itself – the wind, the cold and the thin air – nothing could change that. Climbing up and down the mountain in winter during the shift changes was pretty much as tough as it was in the early years of the summit station. And, even though the instruments had been modernized, things went on icing up just as before, so that the only way observations could be kept up was for the summit team to go out in the same old way to bash at the ice encrustations on the instrument tower and the radome.

Change of shift
Yet I did see changes during those thirty years, even if only gradual ones – little rockslides around the summit, new fissures opening up in the crater and the Great Gully of Ōsawa, and so on. And there was the way that the knotweed (オンタデ、Aconogonon weyrichii) and other alpine plants kept creeping up the mountainside, bit by bit, towards the summit.

Some things changed more rapidly. One was the spread of the town lights below. Up until the late 1950s, except for the Tokyo-Yokohama area, you could distinguish the lights of one town from those of another all along the coast at night. In the 1960s, however, the lights started to spread into the dark patches between towns, and from the 1970s the whole Kantō plain as far as Enshū became just a single mass, a sea of light.

Another of those changes was air pollution. When I first climbed the mountain in 1956, there was a splendidly clear view all round. Under that azure sky, you could gaze down at the whole Kantō spreading out below, at the Chubu mountain ranges, and the islands of Izu floating on the ocean. In those days, we had to make a visual assessment of the visibility below us, how high the haze came up and how thick it was. You could clearly see the upper limit of the haze as a sharp dividing line against the sky, and we used to record its height against the backdrop of the Akaishi mountains. In the 1960s, the height and density of the haze might have fluctuated a bit, depending on conditions, but it rarely swamped the 3,000-metre ridgeline of the Akaishi mountains.

In 1971, when I came back for summit duty after a seven-year gap, I was in for a shock – there were now many more days when the haze buried the mountains and you couldn’t see the ground below, even when the sky was cloudless. Air pollution had become a serious problem in Tokyo from the early 1960s; now you’d often see a thick haze layer in all directions.

Haze layers develop when you have the right meteorological conditions, such as several days under a ridge of high pressure, but it’s not the weather that has changed around Mt Fuji. Rather, the spreading haze is coming from the increase in sources of pollution and the growing volume of polluted air.


In former days, you could always expect to see Fuji from Izu, but I feel that in recent years that’s no longer true. And, as I’ve spent most of my life involved with Mt Fuji, I can’t help feeling that we’re losing something of great value.

Seeing Mt Fuji obscured by haze isn’t just about losing a view – it’s a sign that air pollution and environmental destruction are getting worse. My hope is that, by continuing our scientific observations, we can shed light on the state and causes of that environmental degradation, so that we can finally do something about it.

References

Translated from "Harukana Fuji-san wo nozomeba" in (ed) Dokiya Yukiko, Kawaru Fuji-san Sokkojo, 2004. Images are also from this book.


Convergence of the twain

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Mountaineers on the summit of Kasagadake watch the continuing eruption of Ontake 
(Photos taken on 28 June, courtesy of A Mikami/H Yamada, Fukui Mountaineering Club)

Geological timescales and human lives converge but rarely. When they do, there is tragedy. It seems unfitting to comment on the Ontake disaster from something as frivolous as a blog. Instead, the Vox Populi column in the Asahi Shinbun says what needs to be said.



Meizan of science

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Ten years ago today, the manned weather station on Mt Fuji closed, ending 72 years of continuous human habitation on Japan's highest summit. Here is a timeline on how Mt Fuji has served as a platform for science and weather observations, with links to related posts

1828: Ninomiya Keisaku, physician, Dutch scholar, medical botanist and student of the German doctor, Philipp Franz von Siebold, climbs to the summit and estimates its height by measuring the air pressure, yielding an altitude of 3,794.5 metres - less than 20 metres adrift from the height as triangulated by modern surveyors.

1880 August: Thomas Mendenhall weighs the earth by conducting gravity experiments on the summit, assisted by Tanakadate Aikichi and others. So accurate is the pendulum clock he devises for this purpose that a similar one is later used to measure the speed of light.


1889: Nakamura Kiyo'o and Kondō Hisajirō make a 38-day series of weather observations respectively from a stone hut on Kusushi-dake, one of the eight peaklets around the crater of Mt Fuji, and from beside Lake Yamanaka.


1895: officials from the Central Meteorological Office take readings on the summit during the summer. They too use a hut on Kusushi-dake. In the following winter, independent meteorologist Nonaka Itaru attempts to overwinter in a self-built summit hut under Ken-ga-mine, the highest summit, supported by his wife Chiyoko. They endure the cold and beri-beri for 82 days, before being rescued in December.


1927: meteorologist Satō Junichi builds a summit hut for weather observations, supported by a grant from Suzuki Seiji, president of the Tokyo School of Motoring.

1930 January-February: now in his fifties, Satō Junichi overwinters in his summit hut, supported by porter Kaji Fusakichi, proving that round-the-year weather observations are possible. Kaji will go on to climb Mt Fuji a record 1,672 times during his lengthy career.

Inaugurating the Mt Fuji observatory on August 1, 1932
1932: the government budget provides for one year of observations at the summit observatory as part of Japan's contribution to the Second International Polar Year. At the end of the one-year period, meteorologist Fujimura Ikuo and his team refuse to come down from the summit hut, so that observations can continue.

1934: the future of the summit observatory is secured by a grant from a foundation recently established by the Mitsui zaibatsu after a right-wing extremist had assassinated its director-general Takuma Dan.

1936: now officially styled the Mt Fuji Summit Observatory of the Central Meteorological Office, the observatory is moved from Yasu-no-kawara, a flattish area on the crater's south-eastern rim, to a new building on the mountain's highest point, Ken-ga-mine. In the same year, physicists from Nishina Yoshio's research group at Riken visit Mt Fuji to study cosmic rays.


1940: a squad of soldiers run a high-tension cable all the way from Gotemba to the summit to power a wireless relay station. The summit weather station also gets a direct electricity supply for the first time.

1945, July 30: the summit station is attacked by two enemy fighters. Some of the staff are injured by flying debris. This is the most damaging of three strafing attacks on the summit installations during the last two years of the war.

1964: the weather radar station is completed on Ken-ga-mine after a dramatic helicopter lift to bring in the surmounting radome. In the following year, the post office issues a 10-yen commemorative stamp and the radar tracks its first typhoon.


1985: the radar is upgraded with digital signal processing and colour output display.

1999 November: the radar is shut down and the famous radome is later taken down to a museum at the mountain's foot. From now on, typhoons will be tracked by satellites and two newer radar stations, one at Makinohara in Shizuoka and the other on Kurumayama in Nagano.


2004, October 1: the manned weather station closes too, ending 72 years of continuous human habitation on the summit of Mt Fuji. Automated instruments will continue to relay meteorological observations from the summit to a base station.

References

This timeline is adapted from the one on the website of the Society for the Valid Utilization of Mt.Fuji Weather Station, an NPO that seeks to preserve the buildings of the summit station for continued scientific activities. Additional information is from (ed) Dokiya Yukiko, Kawaru Fuji-san Sokkojo, 2004.

Autumn meizan (1)

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Travelogue: a distant view of Mt Fuji leads to a poetic eruption

October 21: And there it was now, sliding under the port wing at 450 knots – the Boeing was still climbing. As I’d let ANA assign me a seat on the wrong side, I had to scurry across the plane and peer through a miserable porthole in the rear door. But Mt Fuji never disappoints. There it was, soaring above a scattered cloud-deck, a conical island in a limitless blue ocean.



Like some mountain fashionista, Mt Fuji was modelling a turban-like capcloud. A shawl of rotor cloud trailed in its lee. I clicked away with my pocket camera until the spectacle drifted away aft. Returning to my seat, I noticed that the man in the row ahead had his newspaper open at a topical headline: “Three prefectures hold disaster drill to prepare for Mt Fuji eruption”.


That was quick, I thought – it’s only three weeks since Ontake blew and they’re already practising for the next one. Turns out, though, that this exercise had been planned for months – after all, the authorities drew up a “hazard map” for the mountain years ago. The drill scenario seems to have been based on the 1707 eruption on Mt Fuji’s southern flank.

The eruption of Ontake seen from Kasa-ga-dake (Photo: A Mikami)

Do the authorities know something we don’t? Well, probably not. A volcano’s intentions are notoriously hard to read. From time to time, seismometers have picked up movements of lava deep underneath the mountain – and, so far, nothing has happened. One thing is certain: Mt Fuji will erupt when it feels like it. Years ago, a poet summed up the matter perfectly:

Sometimes clouds furry like mufflers wind round and round Fuji
Sometimes classic pince-nez clouds float close by
The Osawa landslide must have carved out a huge mass of mountain
That too does not bother Fuji
Leaving everything to humanity and physics
Before long it may yet poke out again a tongue of fire.
That too is left to nature
Fuji is there
Fuji simply exists
Heaven overhead always

(From "Fuji" by Kusano Shinpei (1903-1988), Selected Poems 1943-1986 translated by Leith Morton)


Autumn meizan (2)

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Travelogue continued: a summit meeting with the master of Tozan Tales

October 23: the Raichō ("Snow Ptarmigan") express arrived on time at Osaka station. That was good, because Wes Lang and I had arranged a rare summit meeting. And there was Wes now, waiting at the Sakurabashi exit. As a doyen of the Kansai Hyakumeizan scene, Wes should need no introduction to readers of this blog, as most will likely be frequent visitors to his Hiking in Japan guide and Tozan Tales.


Wes was looking a bit leaner than when we'd last met - an enforced sojourn with the local health system was to blame. You can read about this episode on Wes's witty yet perceptive blog, TB Tales. Others might have been discombobulated by the experience but, to a mountaineer of Wes's stamp, even soggy hospital toast can be turned to good account. The man is irrepressible.

But I digress. We had an hour before Wes had to entrain for his afternoon class in Kobe, so we headed for the Eikokuya café - how appropriate - atop one of the Ekimae area's tall buildings and ordered two morning sets. Being possessed of healthy appetites on this cool autumn morning, we desisted from turning the toast slices into caricatures of Mt Fuji.

Since we last met, Wes has turned his attention from Fukada Kyūya's Nihon Hyakumeizan - been there, done that - to the local equivalent, the One Hundred Mountains of the Kansai Region. The list has received the closest thing to official sanction in the shape of a handsome guidebook published by Japan's oldest publisher of mountain books and journals, Yama to Keikoku - a battered copy of which Wes now spread out on the counter in front of us.

"You know," he said, after taking a bit into an egg sandwich, "the Kansai really is unbeatable for mountain variety." As an ex-Tokyo man, I almost raised an eyebrow here - I mean, what with Tanzawa and Chichibu, and that cone-shaped mountain on the skyline, the Kantō didn't seem too bad for variety either. But Wes was in full swing now: "Where else can you hike up mountains within the city limits?", he asked rhetorically, pointing at Mt Rokko over yonder in the haze.

I had to admit that, for sheer in-your-face accessibility, the mountains round the Big Slope and its environs go one better than Tokyo. But what about variety? In reply, Wes turned to the contents page in his Yama to Keikoku guide - a quick glance of the pencil ticks against the mountain names revealed that he's a good way through the one hundred.

Not having encountered the Kansai Hyakumeizan before, I was intrigued to see which mountains entered into this list: Atago, Hiei, Ikoma, Ōmine, Ōdaigahara, Hyō-no-Sen, the "Icy Mountain" where no less an alpinist than Katō Buntarō cut his winter-mountaineering teeth - yes, these are Meizan that can hold their heads up in any company. But what was this? My eye lit on Hōrai-zan, a mountain on the shores of Lake Biwa - the train had passed by its foot that morning. It seems incongruous that you can ride a cable-car up to the summit of a mountain named for the Western Paradise.

Well, any listing of famous mountains is likely to stoke controversy - it seems that the original Kansai One Hundred were selected by Nakanishi Seiichirō, an experienced mountaineer. He was presumably miffed that Fukada Kyūya had let only four Kansai peaks into his original all-Japan Hyakumeizan. But Nakanishi came in for criticism himself, allegedly because he favoured summits in the southern Kansai districts over those in the west. The Yama to Keikoku listing was a later attempt to redress the balance, it's said. By the way, I'm indebted for this information to On Higher Ground, himself a Kansai resident.

Fortunately, the Eikoku-ya has a "bottomless" policy when it comes to refills. Starting on our second cups of coffee, we turned to the current mountain scene. There's a lot going on. Blogs and message boards mean that it's easier than ever for like-minded Meizan-seekers to meet up and arrange trips. Wes's recent Hiking in Japan camp at Togakushi is a case in point. And blogs are the ideal place to write up trips and publish compelling photography afterwards. All in all, it's never been a better time to be a foreign mountaineer in these parts.

Alas, our time was soon up. Wes showed me the way to Kinokuniya - by now, I wanted to buy my own copy of the Kansai Hyakumeizan - and then vanished into the crowd. Too late, I thought of a final question to ask him. And that is, will he be able to finish his round of the Kansai One Hundred before he becomes an oto-san .... ?

Autumn meizan (3)

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Travelogue continued: long day's journey into night on Number 88, Arashima-dake

October 24: The Sound Man is having trouble. And if the Sound Man is in trouble, then we all are. I mean, you can't do much of a TV interview without a Sound Man.


While waiting for him, we're having an extended lunch break - I'm tucking into one of the sensei's industrial-strength onigiri - on the summit of Arashima-dake. Nowhere could be more fitting, the local office of NHK has decided, as a location for an interview about the forthcoming translation of Nihon Hyakumeizan. After all, this is the eighty-eighth of Fukada Kyūya's One Hundred Mountains of Japan.

There's no need for the enamelled panorama table nearby, as the sensei knows every one of her local mountains and most of the far-off ones too - that's Ontake in the hazy distance, still steaming. Closer at hand, under the flawless autumn sky, the array of peaks is just as Fukada describes it in our favourite book:

From the summit, Hakusan dominated the view . In front of it were arrayed the lesser peaks of Hō-onji, Kyō-ga-dake, Aka-usagi-yama, and Gankyōji, the playground of the Fukui Mountaineering Club. The Buddhist names of many of these mountains are said to trace out the route that Taichō Daishi took when he made the first ascent of Hakusan.


The sensei is particularly proud of Kyō-ga-dake - it's a former volcano, she says, and you can clearly see the crater. I turn in that direction, but the mountain looks a bit broken down, if you ask me. But I never disagree with the sensei, especially about her local mountains. She's almost as fond of them as she is of her three cats, and with good reason.


That reminds me: we're up here for an interview, but we're still missing the Sound Man. Over there, by the trig point, Yahara-san, the NHK cameraman, is setting up a heavy-duty video camera. And Miura-san, the director, is looking at her list of questions. Both know their way about mountains - Yahara-san is as likely to be found filming in the Himalaya as he is in his native mountains of Fukui, while Miura-san hails from Shinshū. But the Sound Man, summoned at the last moment from NHK's office in the flatlands of Nagoya, is still missing.

Eventually, he struggles to the summit, larding the ground with his sweat, face perilously grey with the effort of porting a full-size boom mike and a ponderous box of recording gear up a 1,524-metre hill. This might be the first mountain he has ever climbed. Others might have given up. I feel a pang of guilt: surely, we should have given him more help.

But the show must go on. In minutes, the video and sound gear is deployed, and Miura-san asks the first question. "How did you come to translate Hyakumeizan?". I'm inclined to reply "In a fit of insouciance," but realise that my rusting Japanese skills won't get that across. So I just say that, after moving to Europe, there was more time to read the book and I soon realised that it deserved every bit of its classic status. And that's true too.


Thanks to our late arrival, the sun is now blazing down and I've had to take off hat and sunglasses to face the camera. Even in October, the light is intense at this latitude. I ask Yahara-san if I can put on some sun protection - better not, he says, as it would look crummy on video. OK, all art demands sacrifice.

Next question - which do you prefer, the European or the Japanese Alps? Each in its special way, I reply, or words to that effect. So what's special about the Japanese mountains, Yahara-san follows up. Shinrin desu ne, I say - it's the woods, isn't it. After all, that’s what Walter Weston said, though he put it more magniloquently: "the magnificence of the dark and silent forests that clothe their massive flanks."


We move over to the summit shrine. The sensei bows and folds her hands; I just stand there, respectfully, of course. "What do you think of when you see a shrine like this?" asks Yahara-san. Well, surely all 'famous mountains' should have a summit shrine. As the Hyakumeizan author observed about another mountain, "The Japanese will never cease from putting shrines on their favorite mountains."

Arashima-dake has had a shrine for a long time. Fukada noted it when he came this way in the 1950s or 1960s:

I noticed that the summit shrine contains several figures of Jizō, one of them sculpted in the first year of the Genji era (1864). Yes, I nodded to myself, this mountain has been revered and people have come up here to pay their respects for centuries.

Interestingly, the shrine on Arashima-dake was taken down in summit clean-up that took place a few years ago. But the local people clearly thought it should be replaced.

Come to think about it, it's not so different in Europe. Around the start of the twentieth century, the villages of Zermatt and Valtournanche that sit at the foot, respectively, of the Matterhorn's Swiss and Italian flanks, decided that their local mountain should have a summit cross. After the Italians had fabricated a tall one from wrought iron, no doubt at considerable expense, teams of mountain guides took two summer seasons to haul it up the mountain. And there you can see it to this day, with the Latin names for each village worked into the crossbar: Patrumbor and Vallistornench


Alas, there isn't time to go into detail in a news clip that's destined to last no more than a few minutes. So I just say that a mountaintop without a shrine (or cross) would seem - the word eludes me. "Mono-tarinai", suggests the sensei. Yes, that's it exactly – something would be missing.


It's time to go down. A sharp-edged section of ridge leads away from the summit. A few summers ago, somebody fell off there, observes Yahara-san. The body was only found when somebody remarked the stench rising from the gully below. We head carefully down the slippery path, between ramparts of panda grass, towards the dark and silent forests below.

Slanting in under the trees, the afternoon sun backlights the leaves in spangles of red, yellow and gold. Yahara-san darts to and fro with his video camera, capturing seasonal footage. We have plenty of time to appreciate the autumn colours as the Sound Man is descending the hill almost as slowly as he went up - a sprained foot is now adding to his woes. But he insists on carrying his own pack down.


We wait for him again above the abandoned ski-piste. The sun has gone behind the ridge by now, and the pampas grass glows palely in the gathering dusk. Eventually, the Sound Man limps into view and I realise that, all day, it’s been our colleague from the flatlands who’s been cultivating the mountaineering spirit. This time, the right words spring to the front of my mind with nary a prompt from the sensei. They are gaman and konjo. By the time we get to the cars, the light really is going.

Autumn meizan (4)

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Travelogue continued: getting to know Hakusan again after a long gap

The life-size tyrannosaurus did discombobulate me - not that I took it for real, of course, though it seemed to lunge at us out of the twilight. As the Sensei had already explained – she was driving – the hulking beast was made of nothing more terrifying than papier-mâché. And it stands guard over a new dinosaur museum. But that was exactly what worried me: the creature was new.

As a rule, mountaineers aren’t fond of change – we like our mountains the way they always have been. This morning, though, innovations leapt out at every bend in the road. That’s only to be expected when you revisit a favourite mountain for the first time in decades. When we reached the end of the forest road, the Sensei parked her van in a multi-level car park; in the old days, this was just a patch of gravel.


Shrouded in mist, our mountain looked suitably mysterious. Hakusan is one of Japan’s three most sacred summits, along with Mt Fuji and Tateyama. It was the home mountain of the author who wrote up the Nihon Hyakumeizan, and the first high one that he climbed. "I could write for ever about Hakusan," Fukada Kyūya wrote, "so much has the mountain given me."


Unfortunately, the instant success of Fukada's book greatly increased the popularity of the mountains he described. That is all the more ironic in the light of the acerbic comments about new roads, ski resorts and summit installations that he sprinkles through his mountain essays. For Fukada was an arch-conservative. In the afterword to Nihon Hyakumeizan, he has this to say about “famous mountains” that let themselves be Disneyfied:

A peak that people admire from morning to night, that they crown with a shrine, necessarily qualifies as an "eminent mountain". A true spirit of reverence inheres in such places. Unfortunately, the crowds mobilized by mass tourism have debased some of these mountains, hallowed by tradition though they once were, and driven the mountain gods from their haunts. Such mountains are no longer eligible as Meizan.


Could Hakusan too be in danger of losing its Meizan brevet? As we shrugged on our packs in front of a grandiose visitor pavilion, I was starting to worry. The spirit of reverence seemed to be much in abeyance around here. True, the climbing path leads out under a concrete torii, but this structure serves mainly to funnel visitors over giant doormats. These are supposed to wipe the seeds of alien weeds from hikers’ boots, said the Sensei. A little later, she pointed out such an intruder, sprouting by the path.

Cloud kept our valley in shadow, though fitful shafts of light played on distant hills. Soon we stopped to take off our jackets: in the old days, frost pillars would push out of the ground in this season, and snow would already have dusted the summits. Today was more late summer than early winter. No wonder those alien plants are moving uphill.

Coming up to a pair of mountain birches that mark the start of Hakusan’s sub-alpine zone, the Sensei patted the silvery bark and announced them as old friends. A while later we reached the midway hut at Jin-no-suke. Or rather we reached the large blockhouse that replaced the small wooden hut which used to merge unobtrusively into the hill. We took our half-way break on the new concrete terrace, where once there was a forest glade.

Above the hut, we came to an outcrop of conglomerate rock, rounded pebbles frozen into a concrete-like matrix. Not the kind of rock you’d expect half way up a not-yet-extinct volcano; you could almost see the gravels rolling along the bed of some ancient river, washed down from a vanished mountain range.

It turns out that we were looking at the Tetori Group, the very formation that, lower down the mountain, yielded up the dinosaur bones for the new museum. The Sensei, who indulges my interest in rocks as a harmless eccentricity, walked on ahead while I took a photo. Some novelties do have to be accommodated, even if they go back more than a hundred million years.


Climbing back into the realm of lava, we passed a giant boulder that must have surfed downhill in one of Hakusan’s eruptions. Now the view opened up across a plain of rustling panda grass. This was Midagahara, the Buddhist name signalling a kind of gateway to the upper world. Years ago, we’d met the monks of Eiheiji here, black-robed and straw-sandalled, each carrying down a creel full of empty drink cans. No sign of them today.


At around 2,200 metres, panda grass gave way to an avenue of creeping pines. The gnarled branches looked to be in good health, green and glossy, with no trace of the strange blight that was reported last year.


We came up to Murodo. For a century or more a large hut has dominated this belvedere below Hakusan’s summit cone. Now a cluster of buildings sprawls across the plateau, big enough for 700 guests at once. This late in the season, all were shuttered. A few hikers were brewing up on gas stoves on the concrete ledges under the eaves. Most wore down jackets against the autumnal chill.


We'd left Murodo below when the clouds were rifted away, like a prestidigitator's tablecloth, to reveal a wild hassle of sunlit hilltops tumbling away below. From out to sea, the clear autumn light cascaded over our mountaintop. Was it in search of visions like this that old Monk Taichō pioneered the way up here in the first year of Yōrō, almost a millennium and a third ago?

At the summit, the wind from the sea blustered against a stone revetment. Behind it sheltered the “okumiya”, the innermost sanctuary of the Hakusan shrine. Brightly dressed folk paid their respects in front of the weathered timbers. Others, at the trig point a few yards away, took selfies. We stepped up to the highest point and looked down at the little crater lake, faithfully reflecting the sky as it always has done.


The Sensei led the way – this is her native mountain too – to a sheltered spot below some boulders, and unpacked three of her industrial-strength onigiri. Our lunchspot faced inland, towards the Japan Alps. Ranges of lower hills rolled away at our feet, as if paying homage to our peak. Hakusan is a high mountain.

Some might cavil at that assertion. After all, Hakusan tops out more than a kilometre below Mt Everest's base camp. Or, to put it another way, you'd have to jack Hakusan up by the best part of two kilometres before it could face off against the Matterhorn. Yet Hakusan never fails to impress me as a mountain of stature.

Tucking into one of those industrial-strength onigiri, I wondered how this could be so. Something to do with the expansive views of an “island peak”, perhaps. Or the way that the summit cone stands aloof the sublunary world of trees and grass. Or the frost-sculpted landscape of the craters below – the stepped slopes and snow hollows must be some of the southernmost periglacial features on this side of Honshū.

The Sensei interrupted my thoughts. “Just below us is the cave where Monk Taichō meditated,” she said. “With my mountaineering club, we visited it once – it took a while to find, searching around on those steep slopes.”

Naruhodo, I realised, however often you visit a “famous mountain”, there’ll always be something new to discover. It’s almost like a continuing conversation, one with a person of depth and character. I looked over at the Sensei at this, wondering if I should run the idea by her, but she was busy with her own onigiri. As for Hakusan, you know, one could do a lot worse for a Meizan-in-law…


Images and ink (20)

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Image: Harajuku in the 1830s, not as it is now, by 
Andō Hiroshige.

Ink: Dazai Osamu on the angles of Mt Fuji, from "One Hundred Views of Mt Fuji" (1939):

The slopes of Mt Fuji converge at an angle of eighty-five degrees in the prints of Hiroshige, and at eighty-four degrees in those of Bunchō. Yet a glance at the Army General Staff map is enough to establish that the east-west slopes, in fact, come together at an angle of one hundred and twenty-four degrees. For the north-south slopes, the angle is one hundred and seventeen degrees. 

Not that Hiroshige and Bunchō are doing anything very extraordinary; in almost any artistic representation of Mt Fuji, the angle formed by its slopes is shown as very acute, transforming the summit into something slender, aery and insubstantial. Hokusai indeed narrows that angle down to thirty degrees, creating a veritable Eiffel Tower. 

In reality, though, Mt Fuji forms a rather obtuse angle; it is a mountain of gentle slopes. With those flanks of one hundred and twenty-four degrees in one direction and of one hundred and seventeen degrees in the other, there is nothing particularly lofty or spectacular about this mountain. 

It seems to me that, were I in India or some other faraway country, and an eagle took me up in his talons and dropped me off on the coast of Japan somewhere near Numazu, the appearance of this mountain wouldn't in the slightest degree impress me.


More about the angles of Mt Fuji on this blog: Behind the curve

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Image: Mt Fuji with flying clouds by Sasajima Kihei (1906-1993)

Ink: Dazai Osamu on the apparent height of Mt Fuji, from "One Hundred Views of Mt Fuji" (1939):

"Fujiyama, the glory of Japan": if foreigners find it "wonderful", this is because we've told them so a thousand times, so that Mt Fuji as become a sort of dream vision for them. But suppose you first caught sight of the mountain without first being subjected to all the hype - naively, in all innocence, mind like a blank sheet, as it were, what would you make of it then? Nothing would be for sure. It's a rather small mountain, after all. Yes, small in comparison with its base. Given the length of its base, Mt Fuji should be one and a half times as high. 


Only once has the mountain looked high to me, and that was when I saw it from the Jikkoku pass. That was a memorable day. The summit being smothered in clouds, I traced the lines described by the lower slopes and made a guess at where exactly they would meet above. Then the clouds parted and I realised how wrong I'd been. There was the summit, with its blue-shaded tints, at least twice as high as I'd imagined it. But rather than surprise, I felt a sort of frisson and burst out laughing. "Well, Fuji had me there," I thought. 


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Image: View of Mt Fuji from Mannenbashi, Fukagawa, by 
Andō Hiroshige (1797-1858)

Ink: Dazai Osamu on the appearance of Mt Fuji, from "One Hundred Views of Mt Fuji" (1939):

The appearance of Mt Fuji as one sees it from an apartment in Tokyo has little to recommend it. In winter, there's a good view of the mountain, this little white triangle sitting on the horizon, that's it there. Not a big deal, just a kind of Christmas cake. Careening perilously to the left, it looks like a stricken warship that's starting to slip, stern-first, beneath the waves. 


 One winter, three years ago, somebody brought home to me an ugly truth - something I found quite unthinkable. Completely distraught, that night, in my apartment, I sat alone putting away glass after glass. I just drank; I didn't get a wink of sleep that night. At daybreak, I went to the bathroom and there, through the grille over the window, I caught sight of Mt Fuji, small, pallid, and heeled over somewhat to the left. I'll never forget this view of Fuji. 

Outside, I heard a bicycle rush by on the asphalt street - it was the fishmonger and I heard him say to himself, with a shiver, that Fuji was clear this morning because of the cold. As for me, I was inside in the dark, running my hand over the window, and crying my eyes out. I hope never again to experience anything like this.


An apology

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One Hundred Mountains: coming soon, but not quite as soon as expected

Sumimasen: I have to apologise. In an earlier update, you were promised the English translation of Nihon Hyakumeizan by Christmas. Well, it now appears that you will have it in good time for Christmas 2015. The printing presses are running as I write, which will let us claim - just about - that One Hundred Mountains of Japan came out in time to mark the half-century of the original book's appearance. Alas, copies will reach the shops, online and otherwise, only in the New Year. Zuibun o-matase shimashita.

It occurs to me that several readers of this blog have actually climbed all of Fukada Kyūya's hundred mountains - with all the costs, travelling and placating of office bosses that this entails - in far less time than it took to translate the book's 460-odd pages, let alone get it published. For the record, Project Hyakumeizan started the translation in 2003 and finished it three years later. Yet, as you see, more than twice that much time again was needed to actually get the book out of the door.

Just for fun, I was tempted to see how this tardy-gaited performance stacks up against the Paris-Dakar rally of Japanese-to-English translation - the challenge of turning Genji Monogatari into English. Actually, it might have been better not to venture on that comparison. For it doesn't show Project Hyakumeizan in a good light. Summoning the shade of the immortal Arthur Waley (1889-1966) to the witness stand, we find that he took a mere twelve years for his "transcreation", as he called it, starting in 1921 and completing the last of six volumes in 1933.

Picking up the baton two generations later, Edward Seidensticker (1921-2007) pared that time down to a round decade, bringing out his modernized Shining Prince in 1976. Another few years were knocked off this record by Royall Tyler (born 1936) with his acclaimed 2001 Genji, started in 1993. Of course, the Tale of Genji has been translated into many more languages than English. It seems that Setouchi Jakucho, a Kyoto-based nun, took just four years to finish her modern-Japanese recension of Lady Murasaki's tale. And she started at the age of seventy.

Confronted with such examples of translation dash and derring-do, I can only bow at the acutest of angles - please feel free to imagine me tilting ritually forward at the podium like some disgraced company executive - and offer you my most abject moshiwake gozaimasen. So please bear with me until January, and in the meantime have yourself a memorable (but, perforce, One Hundred Mountains-free) Christmas and New Year ...

New Year resolution

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Resolve may fade with time, but the blog goes on ...

At about half-height, my glasses began to steam up, adding to the pressure. Nobody tells you about this hazard in the ice-climbing manuals, I whinged to myself, and started to drive the axes too deeply into the glutinous blue wall, as if compensating for the fading visibility. Now every move sapped twice as much energy. Below, my belayer endured the shower of ice divots in silence, but I got the unspoken message: “Stop faffing, and get a move on.”

Just before the rope ran out, a darker blur loomed through the condensation. I lurched towards it, torn between haste and caution on the lumpy ice bulges. After wrapping a couple of grateful slings around a mountain birch, I wiped the mist off my glasses and looked upwards – the next pitch would take us up a spiral staircase of crystal into the heart of mountain. But this vision had to remain unrealised – my lead of Komatsuzawa F1 had burned up so much time that there could be no question of going further. After Yamada-san had come up, we rapelled to safety. Well, sort of. There was still the frozen river to descend.

In those days, we resolved to start the year as we meant to go on. So we'd pointed our weatherbeaten Subaru into the frozen Japan Southern Alps – the more rugged Northern ranges would be too much for our modest talents – hiked half the night up a snowy track to a divvy hut, and then lit out before the year's first dawn for our chosen waterfall. Thanks to the recent eruption of Mt Pinatubo in the Philippines, and its climate-cooling effects, ice was everywhere in the Japanese mountains. And somebody had to climb it.


Fast forward a decade or two, and I have to confess my appetite has waned for pressing my nose up against a congealed cascade. The objective hazards of New Year excursions remain, though. We saw in the Year of the Sheep at a Swiss mountain hut. Our ski-tour on January 1st started tentatively – the avalanche forecast stood at Level 3 or “considerable”. And the forecast was not kidding. Less than twenty minutes after leaving the hut, we triggered a first “whoomf” sound, a sure sign of weak, avalanche-prone layers in the snowpack.

As in Komatsuzawa, we would have to forgo our summit. Pausing below an old moraine to strip the skins off our skis, we looked wistfully up at the Jammspitz and recalled the sage advice of Don Whillans: “The mountain will always be there tomorrow; make sure you are too.” A few hours later, we boarded the little red train back to the big city. From that you may surmise – and I won’t deny it – that my appetite for winter driving has waned too.

Back in town, an e-mail was waiting of the kind that warms the heart of any translator. “Can I get a copy of your book through a European distributor or should I just order it from the University of Hawaii press (in January/February)?” Well, Denis, Amazon appears to be telling prospective buyers of One Hundred Mountains of Japan that they’ll ship in mid-January, and I have no better information than that. As for distributors outside the United States, the book won’t reach them for another month or so. So Amazon or the University of Hawaii Press are probably your best bets for now.


Now the Hyakumeizan translation is out – or almost so – the question arises of what next. After all, Project Hyakumeizan is out of a job, so to speak. But one thing leads to another. The Sensei has just helped me to put the finishing touches to a translation of an essay about Japan’s mountain scenery by Kojima Usui (1873–1948), the banker, writer and founder of the Japanese Alpine Club. I look forward to sharing the disquisition on this blog soon.

Further ahead, there is a full translation to finalise of Nonaka Chiyoko’s diary of a Meiji-era mid-winter sojourn on Mt Fuji. Her adventure was recently the subject of an NHK mini-series. The translation might be published as an e-book. Unless anybody out there would like to consider bringing it out in conventional ink-on-dead trees format? If so, please get in touch. Now that would be another really welcome e-mail…

Meanwhile, Project Hyakumeizan wishes all readers a great start to the year. Be safe, don’t push your luck in avalanche conditions, and may your ski-goggles or spectacles never steam over.

"Tei: A memoir of the end of war and beginning of peace"

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Book review: how Tei Fujiwara brought her children to safety from Manchuria

This blog usually concerns itself with the mountains of Japan. But I hope reader(s) will excuse me if I introduce a book that has nothing much to do with mountains, unless they are those that lie across the midriff of Korea and had to be crossed by desperate refugees fleeing from northern China in the second world war's aftermath.

One of those refugees was Tei Fujiwara. Married to a meteorologist, she was one of the two million or so Japanese who lived in Manchuria and other parts of China during the 1940s. When the war ended, the Japanese military left the civilians to fend for themselves. More than 11,000 settlers died in the post-war turmoil, about a third by suicide.

Those who wanted to live fled southwards, in the so-called hikiage. This book - originally entitled Nagareboshi wa ikite iru, quoting a song that gave the author hope - is the account of how Mrs Fujiwara brought her two sons and baby daughter to safety in a year-long odyssey down the Korean peninsula.

After her husband was taken to a Soviet labour camp, Mrs Fujiwara found herself alone, destitute and hungry. Before the journey south could continue, she had to survive - and keep her children alive - through a harsh winter in what is now North Korea, living on a cup of rice per day. Soon even that ration was cut.

Desperate privations throw the characters of her fellow refugees into stark relief. Some fellow Japanese cheat her. An unknown Korean gives her food, at the risk of his own reputation or even life. There are Soviet soldiers who give her cloth from their stores so that she can make rag dolls and sell them on the street.

This is a book that raises questions. As in, how would I behave if torn out of a comfortable middle-class existence and subjected to the pressures and deprivations of a refugee camp? And how do you summon up that last ounce of strength to cross the mountains that bar the way to safety? This is how Tei answers that question:

The road into the mountains wound its way into a valley between other mountains and turned into a narrow, shriveled trail. Eventually, even the trail disappeared. We followed the shadows, which swirled like a beautiful obi, on and on to the horizon. 

 The red mud on the trail refused to let go of our feet once we stepped in it. Sometimes we stuck in the muck up to our knees... If I had had to drag my boys, as I had done through the night, I couldn't have gone a step further. We would have sunk into the earth and died. Everyone went ahead of me and disappeared into the rain while I fell behind and was left alone on the trail. Somehow, I kept moving, driven only by the knowledge that my two boys were moving up ahead. 

 The rocks closed in from both sides. If I could get through this place, I sensed that there would be something up ahead. But what I found up ahead was a woman who had lost her mind...

Eventually, Mrs Fujiwara made it to the port of Busan, in the south of Korea, and was repatriated to Japan in September 1946. Three months later, her husband came back to Japan after being released from a labour camp in northern Manchuria. He had fared relatively well there, thanks to his skills as an electrical engineer, which proved useful to his captors.

In 1949, Tei Fujiwara wrote up her experiences, partly as a "last testament" to her children in case she succumbed to the after-effects of her ordeal. In the event, she not only pulled through - and is still alive today - but her book became a best-seller. It has recently been ably and fluently rendered into English by Nana Mizushima, who says in her translator's introduction:-

I try to write in a natural style which is enjoyable to read. I believe the translation should be invisible, just as the camera is invisible in a good movie. 

Let me just say here that she has succeeded magnificently. I read the book on a long and delayed journey across Europe and hardly noticed the time passing.

There is a final twist to this tale. Tei's husband resumed his career as a professional weatherman and rose to head up the Meteorological Agency's equipment division. In this role, he played a key part in commissioning the radar station on top of Mt Fuji. But he soon noticed that his modest official salary was eclipsed by the money rolling in from his wife's book. His competitive spirit piqued, he decided to try writing for himself.

Today, the works of Nitta Jirō - as Fujiwara Hiroto styled himself for literary purposes - are better known than his wife's. He was certainly more prolific, putting out four full-length historical novels about Mt Fuji alone. And his recreation of the Death March on Mt Hakkōda was made into a memorable film. But he never wrote at any length about his own experience of the hikiage. The memories were probably too painful.

References

Tei: A Memoir of the End of War and Beginning of Peace, by Tei Fujiwara, translated by Nana V. Mizushima

Account of how Tei's book inspired Nitta Jirō's career is from Fuji-san: oinaru shizen no kensho, Yomiuri Shinbunsha, 1992.
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