In 1933, Mount Mihara transformed into the “Suicide Point,” attracting individuals influenced by the tragic story of Kiyoko Matsumoto. The initial lack of preventive measures and the sensationalism of the media significantly increased the number of suicides. Over time, authorities implemented restrictions that succeeded in reducing these tragedies, while the cultural legacy of the volcano endures in the collective memory and in cinematic and literary works.
Mount Mihara in Izu Oshima: Suicides and Their Impact on Japanese Society
Mount Mihara, located on Izu Oshima Island, approximately 100 kilometers south of Tokyo, was the scene of a wave of deaths that shook Japanese society in the 1930s.
Although this story has become a legend over the years, its sociocultural implications and the pain it evokes still resonate in Japan’s collective memory. Today, we revisit these episodes to better understand how media fervor and the cultural pressures of the time generated a true epidemic of suicides on the edge of an active volcano.
The Origin of the Myth: Kiyoko Matsumoto
The tragedy took shape in 1933 when a 21-year-old female student, Kiyoko Matsumoto, took her own life by jumping into the crater of this volcano.
In a society where family honor and public perception were essential, homosexual relationships were an almost impregnable taboo. Therefore, the supposed love declaration Matsumoto made to her classmate created unsustainable tension for her.
Ultimately, she made the drastic decision to travel to Izu Oshima to consummate her suicide.
However, that event did not remain anonymous.
Upon the publication of Matsumoto’s heartfelt farewell note in the major newspapers of the time, her figure became a media symbol. Quickly, the tragic story spread across the country and originated a disturbing phenomenon: dozens of people began to imitate that fatal leap into the volcano, attracted by the powerful image of a destination considered romantic and definitive.
Surge in Visits and Multiplicative Effect
Starting in 1933, Mount Mihara received unprecedented attention. In addition to the journalistic impact, the Tokyo Bay Steamship Company established a regular steamship service that facilitated visitors’ arrival to the island.
As a result, the edge of the crater became known as the “Suicide Point,” a macabre scene for curious onlookers and tourists. Indeed, men and women approached not only to contemplate the volcanic landscape but also to witness or emulate the lethal decisions others were making.
Nonetheless, the number of suicides increased dramatically.
According to contemporary journalistic accounts, in 1933, 944 deaths were recorded, while the following years added hundreds more victims. The press covered each new case with a halo of romantic fatalism, fueling Mount Mihara’s sinister fame and creating a domino effect in the psyche of the most vulnerable population.
Media Impact and Social Concern
Meanwhile, the Japanese government and society at large began to alarm at the magnitude of the events.
Although suicide was not illegal under Japanese law, the constant influx of people willing to jump into the crater evidenced a mental health crisis and a social responsibility issue. However, initially, authorities did little to contain access to the volcano, perhaps because tourist income was on the rise and there was no clear legal framework for suicide prevention.
On the other hand, the media provided a platform where the phenomenon was narrated with dramatic or even sensationalist tones. The massive dissemination of Kiyoko Matsumoto’s note inspired those who saw the volcano as an escape route. Similarly, a sort of mythology was fostered around the island and its crater, describing it as an enigmatic place where the last breath seemed to acquire a transcendent meaning.
Preventive Measures and Decline of the Epidemic
The growing number of deaths forced authorities to introduce concrete measures. Among them, the sale of one-way ferry tickets to Izu Oshima was prohibited, intending to discourage the idea of a one-way trip.
Similarly, surveillance was increased at the mountain’s summit, and containment barriers were erected to make access to the most dangerous area more difficult. This plan gradually bore fruit: the number of suicides decreased in the following years, although many locals still note that the place’s somber atmosphere persisted for quite some time.
Additionally, the measures proved effective because they coincided with changes in the perception of suicide within Japanese culture. Although maintaining honor through death was part of certain traditions, the modernization of social structures and the growing influence of Western ideas began to temper that concept, reducing the stigma surrounding topics such as sexual orientation or personal conflicts.
Cultural Legacy and Echoes in Cinema
Eventually, the story of the suicidal lovers’ volcano transcended fiction.
Mount Mihara appeared in iconic film productions, for example, in “The Return of Godzilla” (1984), where the creature is confined inside the crater. Similarly, the novel “Ring” by Koji Suzuki, later adapted into a film, references this volcano as the place where one of its main characters’ mothers commits suicide. In this way, the myth of Mount Mihara continued to be fueled in contemporary popular culture.
In contrast, today’s society has redoubled efforts to provide assistance and raise awareness about mental health. Non-profit organizations and helplines have multiplied, and the promotion of dialogue spaces has become a pillar to prevent similar tragedies. Nevertheless, the memory of Mihara persists, reminding us that media coverage and cultural context can powerfully influence people’s lives.
Final Reflections
Lastly, the heartbreaking story of the suicidal lovers’ volcano on Izu Oshima Island exposes the complex relationship between social pressure, journalistic coverage, and the cultural significance of suicide in Japan.
Although Mount Mihara today has regained its tourist aspect and natural beauty, it will never be able to completely shed its tragic past.
Undoubtedly, the experience leaves multiple lessons about the importance of addressing mental health issues with responsibility and empathy, as well as regulating the role of the media in disseminating events with high emotional impact.
For more information and research based on official historical sources, you can consult the National Museum of Japanese History and the National Diet Library of Japan, where relevant documentation on the period’s journalistic coverage can be found.
Jose G Contreras – Mythology and Folklore of Japan
