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