Changes

Select members of an elite entourage would typically travel several days ahead of the entourage, so as to make final arrangements at each successive post-station and to hand over ''[[sekifuda]]'' (wooden or paper plaques bearing the name of the elite guest, to be hung at the ''honjin'' and elsewhere announcing the elite guest's identity) and other things the post-station would need.  

Select members of an elite entourage would typically travel several days ahead of the entourage, so as to make final arrangements at each successive post-station and to hand over ''[[sekifuda]]'' (wooden or paper plaques bearing the name of the elite guest, to be hung at the ''honjin'' and elsewhere announcing the elite guest's identity) and other things the post-station would need.  

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, paper lanterns were hung, 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 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. Following this initial reception, a ''daimyô'' would typically then move directly to the ''jôdan no ma'', a room with a slightly elevated seat, where he could then formally receive his retainers, the ''honjin'' proprietors, or others in audience.<ref name=kusatsu37/>

 

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/> 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/>

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/>