Changes

The ''sankin kôtai'' system ensured a reliable flow of considerable numbers of elite travelers across the country, contributing considerably to both official and private construction of [[post-stations]] and inns (and their surrounding towns), lighthouses and port facilities, maintenance of highways, and expansion of travel-related services, such as networks of [[hikyaku|messengers]], [[toiyaba|porters, and horses]]. Special elite lodgings known as ''[[honjin]]'' and ''waki-honjin'', employed chiefly by ''daimyô'' traveling on ''sankin kôtai'', and by others of similar status, quickly became standard sights in most post-towns after the 1642 expansion of ''sankin kôtai'' obligations.<ref name=honjin53>Watanabe, 53.</ref> [[Corvee|Corvée]] labor was employed to provide a considerable portion of the porters, boatmen, and the like. Barrier checkpoints called ''[[sekisho]]'' were established along the highways to regulate travel; among their functions, too, was to enforce that firearms not be carried into Edo (so as to help prevent rebellion), and that women (who might be hostage members of ''daimyô'' families) not be allowed to leave.

The ''sankin kôtai'' system ensured a reliable flow of considerable numbers of elite travelers across the country, contributing considerably to both official and private construction of [[post-stations]] and inns (and their surrounding towns), lighthouses and port facilities, maintenance of highways, and expansion of travel-related services, such as networks of [[hikyaku|messengers]], [[toiyaba|porters, and horses]]. Special elite lodgings known as ''[[honjin]]'' and ''waki-honjin'', employed chiefly by ''daimyô'' traveling on ''sankin kôtai'', and by others of similar status, quickly became standard sights in most post-towns after the 1642 expansion of ''sankin kôtai'' obligations.<ref name=honjin53>Watanabe, 53.</ref> [[Corvee|Corvée]] labor was employed to provide a considerable portion of the porters, boatmen, and the like. Barrier checkpoints called ''[[sekisho]]'' were established along the highways to regulate travel; among their functions, too, was to enforce that firearms not be carried into Edo (so as to help prevent rebellion), and that women (who might be hostage members of ''daimyô'' families) not be allowed to leave.

''Daimyô'' quickly came to establish regular schedules of reservations with particular ''honjin'', which knew to expect them on or around particular dates every year, and knew to prepare a reception in a particular fashion, with the ''daimyô'' paying a set amount of money in gratitude; by making this a regular, established, pattern, it helped avoid difficulties which might emerge from attempting to negotiate and re-negotiate dates, accommodations, and/or payment.<ref name=honjin53/> A larger ''honjin'' might provide lodgings for the ''daimyô'' and as many as sixty of his more esteemed retainers, while additional members of a samurai entourage (or [[Ryukyuan embassies to Edo|Ryukyuan]] or [[Korean embassies to Edo|Korean embassy]]) would stay at ''waki-honjin'', ''[[hatagoya]]'' (regular inns, also patronized by individual travelers), private homes, Buddhist temples, and/or Shinto shrines.<ref name=honjin53/> ''Honjin'' generally charged rates they themselves considered quite low, depending on supplemental payments of "''reikin''," or "gratitude money" - essentially, tips - and/or by gifts of special products from the ''daimyô's'' home province. However, for ''daimyô'' struggling with financial difficulties, these additional costs - paid to every ''honjin'' along the journey - could be quite a burden. From the mid-Edo period onwards, many ''daimyô'' began skipping mid-day rests at ''honjin'' along their travel routes, and stopping for food, tea, or a rest at roadside teashops and the like instead, in an effort to save money.<ref>Watanabe, 54.</ref>

''Daimyô'' quickly came to establish regular schedules of reservations with particular ''honjin'', which knew to expect them on or around particular dates every year, and knew to prepare a reception in a particular fashion, with the ''daimyô'' paying a set amount of money in gratitude; by making this a regular, established, pattern, it helped avoid difficulties which might emerge from attempting to negotiate and re-negotiate dates, accommodations, and/or payment.<ref name=honjin53/> A larger ''honjin'' might provide lodgings for the ''daimyô'' and as many as sixty of his more esteemed retainers, while additional members of a samurai entourage (or [[Ryukyuan embassies to Edo|Ryukyuan]] or [[Korean embassies to Edo|Korean embassy]]) would stay at ''waki-honjin'', ''[[hatagoya]]'' (regular inns, also patronized by individual travelers), private homes, Buddhist temples, and/or Shinto shrines.<ref name=honjin53/> ''Honjin'' generally charged rates they themselves considered quite low, depending on supplemental payments of "''reikin''," or "gratitude money" - essentially, tips - and/or by gifts of special products from the ''daimyô's'' home province. However, for ''daimyô'' struggling with financial difficulties, these additional costs - paid to every ''honjin'' along the journey - could be quite a burden. From the mid-Edo period onwards, many ''daimyô'' began skipping mid-day rests at ''honjin'' along their travel routes, and stopping for food, tea, or a rest at roadside teashops and the like instead, in an effort to save money.<ref name=honjin54>Watanabe, 54.</ref>

Many ''daimyô'' of western Japan also came to maintain mansions in Osaka and Kyoto as well, where the ''daimyô'' and his retinue would stay during their journeys to and from the shogun's capital, thus contributing to the culture and economy of these cities as well.

Many ''daimyô'' of western Japan also came to maintain mansions in Osaka and Kyoto as well, where the ''daimyô'' and his retinue would stay during their journeys to and from the shogun's capital, thus contributing to the culture and economy of these cities as well.

==Bakumatsu==

==Bakumatsu==

The ''sankin kôtai'' system came gradually to an end in the [[Bakumatsu period]]. Obligations were relaxed in [[1862]], allowing ''daimyô'' to come to Edo only once every three years (instead of every other year), allowing those of ''[[Edo_castle#Omote|tamari-no-ma-zume]]'' rank or equivalent to stay in the city only 100 days (instead of closer to a full year), and allowing them to send their wives and heirs back to their home provinces (rather than having them be hostages in Edo).<ref name=honjin54/> This led to many ''daimyô'' abandoning their Edo mansions, or at least severely reducing the number of retainers they had stationed there. By some estimates, as many as 360,000 people left Edo in the 1860s to return to their home domains, representing too a severe decline in commercial demand for goods and services, and thus having a dramatic impact on the city's economy as well.<ref>Takashi Fujitani, ''Splendid Monarchy'', University of California Press (1996), 39.</ref>

The ''sankin kôtai'' system came gradually to an end in the [[Bakumatsu period]]. Obligations were relaxed in [[1862]], allowing ''daimyô'' to come to Edo only once every three years (instead of every other year), allowing those of ''[[Edo_castle#Omote|tamari-no-ma-zume]]'' rank or equivalent to stay in the city only 100 days (instead of closer to a full year), and allowing them to send their wives and heirs back to their home provinces (rather than having them be hostages in Edo).<ref name=honjin54/> This led to many ''daimyô'' abandoning their Edo mansions, or at least severely reducing the number of retainers they had stationed there. By some estimates, as many as 360,000 people left Edo in the 1860s to return to their home domains, representing too a severe decline in commercial demand for goods and services, and thus having a dramatic impact on the city's economy as well.<ref>Takashi Fujitani, ''Splendid Monarchy'', University of California Press (1996), 39.</ref>

{{stub}}

{{stub}}