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Though well-apportioned, permanent establishments, ''honjin'' evolved out of the [[Sengoku period]] practice of warlords commandeering people's homes (or renting them, based on consenting agreement) to use them as a temporary headquarters, or simply as lodgings for a night.<ref>Miyamoto Tsuneichi 宮本常一, ''Nihon no shuku'' 日本の宿, Tokyo: Shakai shisôsha (1965), 166.</ref> The term is said to originate in Shogun [[Ashikaga Yoshiakira|Ashikaga Yoshiakira's]] usage of lodgings specially arranged for him, on a journey to the capital in [[1363]].<ref>''Maisaka chôshi: shiryô hen 2'' 舞阪町史・史料編２, Shizuoka: Maisaka Town (1971), 649.</ref> In the Edo period, ''honjin'' continued to serve metaphorically as the headquarters of a ''daimyô'' as military commander, a fact reflected in the term itself, which literally means "main encampment" or "chief tent."<ref>''Umimichi wo yuku'', 120.</ref> This functions as one element of the metaphor of ''sankin kôtai'' - despite it being a practice of a period of peace - as a military action; that is, of ''sankin kôtai'' as a military march, the movement of a lord's troops from his home domain to [[Edo]] as part of the fulfillment of that lord's feudal obligations to ''his'' lord (the shogun).

Though well-apportioned, permanent establishments, ''honjin'' evolved out of the [[Sengoku period]] practice of warlords commandeering people's homes (or renting them, based on consenting agreement) to use them as a temporary headquarters, or simply as lodgings for a night.<ref>Miyamoto Tsuneichi 宮本常一, ''Nihon no shuku'' 日本の宿, Tokyo: Shakai shisôsha (1965), 166.</ref> The term is said to originate in Shogun [[Ashikaga Yoshiakira|Ashikaga Yoshiakira's]] usage of lodgings specially arranged for him, on a journey to the capital in [[1363]].<ref>''Maisaka chôshi: shiryô hen 2'' 舞阪町史・史料編２, Shizuoka: Maisaka Town (1971), 649.</ref> In the Edo period, ''honjin'' continued to serve metaphorically as the headquarters of a ''daimyô'' as military commander, a fact reflected in the term itself, which literally means "main encampment" or "chief tent."<ref>''Umimichi wo yuku'', 120.</ref> This functions as one element of the metaphor of ''sankin kôtai'' - despite it being a practice of a period of peace - as a military action; that is, of ''sankin kôtai'' as a military march, the movement of a lord's troops from his home domain to [[Edo]] as part of the fulfillment of that lord's feudal obligations to ''his'' lord (the shogun).

A ''honjin'' might house a ''daimyô'' along with as many as sixty of his higher-level retainers, but rarely if ever housed an entire ''sankin kôtai'' mission; not only were few (if any) ''honjin'' large enough to accommodate that many people, but the idea of lower-ranking followers sharing the same lodgings with the lord went against social norms. ''Honjin'' were often accompanied by secondary establishments known as ''waki-honjin'', where additional members of an elite group might stay; for example, when the lead ambassador (''seishi'') of a Ryukyuan embassy stayed at a ''honjin'', his vice- or deputy envoy (''fukushi'') typically stayed at the town's ''waki-honjin'', along with other members of the embassy above a certain rank, while the remaining, lower-ranking, members of their mission were given lodgings at ''[[hatagoya]]'' - a more regular sort of inn, frequented by individual samurai and commoner travelers. Lower-ranking members of a mission might also be housed in private homes, Buddhist temples, or Shinto shrines.

A ''honjin'' might typically house a ''daimyô'' along with 20-30 (or in rare cases as many as 70-90) of his higher-level retainers,<ref name=kusatsu36/> but rarely if ever housed an entire ''sankin kôtai'' mission; not only were few (if any) ''honjin'' large enough to accommodate that many people, but the idea of lower-ranking followers sharing the same lodgings with the lord went against social norms. ''Honjin'' were often accompanied by secondary establishments known as ''waki-honjin'', where additional members of an elite group might stay; for example, when the lead ambassador (''seishi'') of a Ryukyuan embassy stayed at a ''honjin'', his vice- or deputy envoy (''fukushi'') typically stayed at the town's ''waki-honjin'', along with other members of the embassy above a certain rank, while the remaining, lower-ranking, members of their mission were given lodgings at ''[[hatagoya]]'' - a more regular sort of inn, frequented by individual samurai and commoner travelers. Lower-ranking members of a mission might also be housed in private homes, Buddhist temples, or Shinto shrines.

The highway system as established by the shogunate did not initially include the establishment of lodgings for ''daimyô'' and others; it was in response to demand from ''daimyô'' and others that village elders or headmen (''shôya'' or ''nanushi''), or others who happened to possess sufficiently large homes in each post-town, adapted their homes to serve as lodgings for elite guests, thus giving birth to a network of ''honjin'' and ''waki-honjin''.<ref>Miyamoto, ''Nihon no shuku'', 176.</ref><ref name=kusatsu36>''Kokushitei shiseki Kusatsu-juku honjin'', Kusatsu, Shiga: Shiseki Kusatsujuku honjin (2014), 36.</ref> This process was given a boost by the journey to Kyoto of Shogun [[Tokugawa Iemitsu]] in [[1634]], who ordered the establishment of a number of lodgings at that time.<ref name=kusatsu36/> Additional ''honjin'' and ''waki-honjin'' sprang up quickly after ''sankin kôtai'' was made obligatory for all ''daimyô'' in [[1642]],<ref>With a very few select exceptions, such as for those clans whose service to the realm instead took the form of effecting the defense of the port of [[Nagasaki]], for example.</ref> and soon became standard fixtures in major ports and post-towns across the realm.  

The highway system as established by the shogunate did not initially include the establishment of lodgings for ''daimyô'' and others; it was in response to demand from ''daimyô'' and others that village elders or headmen (''shôya'' or ''nanushi''), or others who happened to possess sufficiently large homes in each post-town, adapted their homes to serve as lodgings for elite guests, thus giving birth to a network of ''honjin'' and ''waki-honjin''.<ref>Miyamoto, ''Nihon no shuku'', 176.</ref><ref name=kusatsu36>''Kokushitei shiseki Kusatsu-juku honjin'', Kusatsu, Shiga: Shiseki Kusatsujuku honjin (2014), 36.</ref> This process was given a boost by the journey to Kyoto of Shogun [[Tokugawa Iemitsu]] in [[1634]], who ordered the establishment of a number of lodgings at that time.<ref name=kusatsu36/> Additional ''honjin'' and ''waki-honjin'' sprang up quickly after ''sankin kôtai'' was made obligatory for all ''daimyô'' in [[1642]],<ref>With a very few select exceptions, such as for those clans whose service to the realm instead took the form of effecting the defense of the port of [[Nagasaki]], for example.</ref> and soon became standard fixtures in major ports and post-towns across the realm.  

As a ''daimyô'' and his entourage approached a post-town, they would send a messenger ahead to alert the ''honjin'' to the ''daimyô's'' impending arrival. A special curtain, often bearing the visitor's ''[[kamon]]'' was hung over the entrance, and plaques known as ''[[sekifuda]]'' bearing his name were placed both at the ''honjin'' and at both main entrances to the town, announcing who it was that had reserved the town's lodgings for the night.<ref name=miyamoto175>Miyamoto, ''Nihon no shuku'', 175.</ref><ref name=futaplaques>Plaques on-site at Futagawa-juku honjin.[https://www.flickr.com/photos/toranosuke/45579059734/sizes/k/][https://www.flickr.com/photos/toranosuke/32430412408/sizes/l/]</ref><ref>While at most post-stations it was typical to hang the ''sekifuda'' only at the entrance to the town and at the gate of the ''honjin'', at Futagawa-juku, there were a number of sites throughout the town where ''sekifuda'' were typically displayed, including in front of the ''shimoyado'' ("lower lodgings") where a daimyo's retainers would be lodged. Gallery labels, Futagawa-juku honjin shiryôkan.[https://www.flickr.com/photos/toranosuke/45389864635/sizes/3k/]</ref> A number of other preparations were also performed, including arranging small mounds of sand or salt, called ''[[morisuna]]'', and a decorative broom and bucket (known as ''kazari-hôki'' and ''kazari-oke''), outside of the inn as symbolic indications of the cleanliness and preparedness of the ''honjin''. The messenger would often exchange a ''sekifuda'', an official indication of his lord's wishes, for a receipt from the ''honjin'' confirming their acknowledgement of the reservation. When the ''daimyô'' then arrived in town, he would be greeted near the entrance to the town, and led to the ''honjin'', where a proper reception awaited. It was not uncommon for all the officials of the post-town to contribute directly to the process of receiving a ''daimyô'' (or other figure of similar status), with some officials performing the greetings and formal reception, some ensuring the streets and the ''honjin'' itself were clean and in good condition, and others overseeing guardsmen and security concerns. ''Daimyô'' parties commonly numbered in the hundreds, or in the thousands when one includes the many porters and other commoner workers hired to accompany the group. Such groups could not be housed solely at a single ''honjin'', or even in most cases across the multiple ''honjin'' and ''waki-honjin'' in a given town. Rather, it was quite common for as many as 150 inns (''[[hatagoya]]'') and private homes, often the majority of the town as a whole, to be given over to the task of housing middle- and lower-ranking members of a traveling party; such additional spaces were known as ''shimo yado'' (lit. "lower lodgings").<ref>Miyamoto, ''Nihon no shuku'', 173, 179-180.</ref>

As a ''daimyô'' and his entourage approached a post-town, they would send a messenger ahead to alert the ''honjin'' to the ''daimyô's'' impending arrival. A special curtain, often bearing the visitor's ''[[kamon]]'' was hung over the entrance, and plaques known as ''[[sekifuda]]'' bearing his name were placed both at the ''honjin'' and at both main entrances to the town, announcing who it was that had reserved the town's lodgings for the night.<ref name=miyamoto175>Miyamoto, ''Nihon no shuku'', 175.</ref><ref name=futaplaques>Plaques on-site at Futagawa-juku honjin.[https://www.flickr.com/photos/toranosuke/45579059734/sizes/k/][https://www.flickr.com/photos/toranosuke/32430412408/sizes/l/]</ref><ref>While at most post-stations it was typical to hang the ''sekifuda'' only at the entrance to the town and at the gate of the ''honjin'', at Futagawa-juku, there were a number of sites throughout the town where ''sekifuda'' were typically displayed, including in front of the ''shimoyado'' ("lower lodgings") where a daimyo's retainers would be lodged. Gallery labels, Futagawa-juku honjin shiryôkan.[https://www.flickr.com/photos/toranosuke/45389864635/sizes/3k/]</ref> A number of other preparations were also performed, including arranging small mounds of sand or salt, called ''[[morisuna]]'', and a decorative broom and bucket (known as ''kazari-hôki'' and ''kazari-oke''), outside of the inn as symbolic indications of the cleanliness and preparedness of the ''honjin''. The messenger would often exchange a ''sekifuda'', an official indication of his lord's wishes, for a receipt from the ''honjin'' confirming their acknowledgement of the reservation. When the ''daimyô'' then arrived in town, he would be greeted near the entrance to the town, and led to the ''honjin'', where a proper reception awaited. It was not uncommon for all the officials of the post-town to contribute directly to the process of receiving a ''daimyô'' (or other figure of similar status), with some officials performing the greetings and formal reception, some ensuring the streets and the ''honjin'' itself were clean and in good condition, and others overseeing guardsmen and security concerns. ''Daimyô'' parties commonly numbered in the hundreds, or in the thousands when one includes the many porters and other commoner workers hired to accompany the group. Such groups could not be housed solely at a single ''honjin'', or even in most cases across the multiple ''honjin'' and ''waki-honjin'' in a given town. Rather, it was quite common for as many as 150 inns (''[[hatagoya]]'') and private homes, often the majority of the town as a whole, to be given over to the task of housing middle- and lower-ranking members of a traveling party; such additional spaces were known as ''shimo yado'' (lit. "lower lodgings").<ref>Miyamoto, ''Nihon no shuku'', 173, 179-180.</ref>

While some records seem to suggest that ''daimyô'' (or, more likely senior members of their retainer band) were charged and directly paid a set amount of silver to the ''honjin'' or to the town authorities for their stay,<ref>Watanabe, 60-61, 73-74.</ref> historian Miyamoto Tsuneichi writes that ''honjin'' operators neither asked for, nor typically directly received, payment for their services, but rather simply exchanged gifts with the ''daimyô'', the amount received typically exceeding that which they would have officially charged. Where it was insufficient, sometimes a considerate and observant ''[[karo|karô]]'' would make up the difference.<ref name=miyamoto175/>

While some records seem to suggest that ''daimyô'' (or, more likely senior members of their retainer band) were charged and directly paid a set amount of silver to the ''honjin'' or to the town authorities for their stay,<ref>Watanabe, 60-61, 73-74.</ref> historian Miyamoto Tsuneichi writes that ''honjin'' operators neither asked for, nor typically directly received, payment for their services, but rather simply exchanged gifts with the ''daimyô'', the amount received typically exceeding that which they would have officially charged. Where it was insufficient, sometimes a considerate and observant ''[[karo|karô]]'' would make up the difference.<ref name=miyamoto175/> According to the exhibit catalog of the Kusatsu-juku ''honjin'', there was no set rate, but rather payment took the form of ''kashi'' 下賜,<ref name=kusatsu36/> something a lord bestowed upon his retainers or others in his service; in this way, the gifts and services exchanged between a lord and a ''honjin'' operator tied the operator to the lord's service in a way not entirely unlike his relationship with his samurai retainers. Unlike ''daimyô'', however, retainers generally paid a set rate. Since ''honjin'' could not explicitly ask for an amount according with their costs, many ''honjin'' frequently went into the red.<ref name=kusatsu36/>

''Honjin'' lost their special status in [[1871]], officially (legally) becoming no different from regular inns, in the aftermath of the shogunate's loosening of ''sankin kôtai'' obligations in [[1863]], and the collapse of the shogunate five years later.<ref>Miyamoto, ''Daimyô no tabi'', 47.</ref>

''Honjin'' lost their special status in [[1871]], officially (legally) becoming no different from regular inns, in the aftermath of the shogunate's loosening of ''sankin kôtai'' obligations in [[1863]], and the collapse of the shogunate five years later.<ref>Miyamoto, ''Daimyô no tabi'', 47.</ref>