Difference between revisions of "Honjin"
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*''Japanese'': 本陣 ''(honjin)'' | *''Japanese'': 本陣 ''(honjin)'' | ||
| − | ''Honjin'' were a special type of elite inn maintained in [[post-towns]] and port towns of [[Edo period]] Japan. They were most typically used by ''daimyô'' traveling on ''[[sankin kotai|sankin kôtai]]'' journeys, but also regularly served as lodgings for traveling court nobles (''[[kuge]]''), shogunate officials, members of the imperial family, and prominent religious figures (e.g. abbots of Buddhist temples, Shinto priests), as well as for envoys from foreign kingdoms such as [[Ryukyuan embassies to Edo|Ryûkyû]].<ref>If the ''honjin'' at [[Futagawa-juku]] might be taken as a representative example, in an average year, more than half of the ''honjin's'' guests were ''daimyô''; ''[[bugyo|bugyô]]'', ''[[daikan]]'', and other shogunate officials comprised just over one quarter of the guests; court nobles around 7%; religious figures around 5%; and the heads of the ''[[Gosanke]]'' houses another five percent. | + | ''Honjin'' were a special type of elite inn maintained in [[post-towns]] and port towns of [[Edo period]] Japan. They were most typically used by ''daimyô'' traveling on ''[[sankin kotai|sankin kôtai]]'' journeys, but also regularly served as lodgings for traveling court nobles (''[[kuge]]''), shogunate officials, members of the imperial family, and prominent religious figures (e.g. abbots of Buddhist temples, Shinto priests), as well as for envoys from foreign kingdoms such as [[Ryukyuan embassies to Edo|Ryûkyû]].<ref>If the ''honjin'' at [[Futagawa-juku]] might be taken as a representative example, in an average year, more than half of the ''honjin's'' guests were ''daimyô''; ''[[bugyo|bugyô]]'', ''[[daikan]]'', and other shogunate officials comprised just over one quarter of the guests; court nobles around 7%; religious figures around 5%; and the heads of the ''[[Gosanke]]'' houses another five percent. Ina Toshisada 伊奈利定, "Tôkaidô Futagawa juku honjin ni okeru daimyô-ke no riyô," ''Honjin ni tomatta daimyô tachi'', 57.</ref> |
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 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. | ||
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''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. While some towns had only one ''honjin'' (and perhaps not even a ''waki-honjin''), larger towns often had several of each. These were often the largest buildings in a given town.<ref>Though there are obvious exceptions, such as in the castle-towns of Odawara, where the castle was far larger than the ''honjin''.</ref> The sole ''honjin'' at the small post-town of [[Futagawa-juku]], along the [[Tokaido|Tôkaidô]] [[Highways|highway]] in [[Mikawa province]], survives today as a local history museum; the building is 17 1/2 ''[[Japanese Measurements|ken]]'' wide, and covers a space of roughly 525 ''[[Japanese Measurements|tsubo]]''.<ref>Watanabe, 53.</ref> The largest ''honjin'' on the Tôkaidô were at [[Odawara-juku]]. This was in large part because of its location. The castle-town is both close to [[Edo]], meaning that most ''daimyô'' and other travelers from western Japan would come that way, and it is located between a difficult mountain pass & a river crossing; as a result, Odawara was a place that few travelers merely passed through, and where most instead stayed the night.<ref>Plaques and signs on-site at Odawara-juku nariwai kôryûkan.</ref> | ''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. While some towns had only one ''honjin'' (and perhaps not even a ''waki-honjin''), larger towns often had several of each. These were often the largest buildings in a given town.<ref>Though there are obvious exceptions, such as in the castle-towns of Odawara, where the castle was far larger than the ''honjin''.</ref> The sole ''honjin'' at the small post-town of [[Futagawa-juku]], along the [[Tokaido|Tôkaidô]] [[Highways|highway]] in [[Mikawa province]], survives today as a local history museum; the building is 17 1/2 ''[[Japanese Measurements|ken]]'' wide, and covers a space of roughly 525 ''[[Japanese Measurements|tsubo]]''.<ref>Watanabe, 53.</ref> The largest ''honjin'' on the Tôkaidô were at [[Odawara-juku]]. This was in large part because of its location. The castle-town is both close to [[Edo]], meaning that most ''daimyô'' and other travelers from western Japan would come that way, and it is located between a difficult mountain pass & a river crossing; as a result, Odawara was a place that few travelers merely passed through, and where most instead stayed the night.<ref>Plaques and signs on-site at Odawara-juku nariwai kôryûkan.</ref> | ||
| − | The ''honjin'' at Futagawa-juku saw as many as 100-200 elite individuals across the year, with anywhere from zero to more than forty staying at the ''honjin'' in any given month.<ref> | + | The ''honjin'' at Futagawa-juku saw as many as 100-200 elite individuals across the year, with anywhere from zero to more than forty staying at the ''honjin'' in any given month.<ref>Ina, 56.</ref> ''Daimyô'' typically established regular reservations with ''honjin'' along their ''sankin kôtai'' routes, such that the ''honjin'' would know to expect them on particular dates each year, and to have a reception prepared for them in a particular manner, with the ''daimyô'' paying a pre-arranged amount as a show of gratitude. Such arrangements helped avoid difficulties which might otherwise emerge from negotiating and re-negotiating the schedule, and the terms, each time. Still, there were times when a ''daimyô'' arrived in a town to find that another ''daimyô'' (or Imperial envoy, or another guest of similar elite status) had booked the inn for the night; most of the time, this resulted in the newcomer taking up lodging in the town's ''waki-honjin'', or another similar establishment, when available. ''Daimyô'' also quite regularly passed through post-towns, not staying the night, but merely using the ''honjin'' as a place to rest for a bit, and to perhaps enjoy a meal. Such meals and rest-stops were also often pre-arranged, but ''daimyô'' could also simply arrive and have their men make an arrangement on the spot. |
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 was hung over the entrance, and a number of other preparations were done, 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. | 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 was hung over the entrance, and a number of other preparations were done, 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. | ||
Revision as of 02:31, 30 September 2016
- Japanese: 本陣 (honjin)
Honjin were a special type of elite inn maintained in post-towns and port towns of Edo period Japan. They were most typically used by daimyô traveling on sankin kôtai journeys, but also regularly served as lodgings for traveling court nobles (kuge), shogunate officials, members of the imperial family, and prominent religious figures (e.g. abbots of Buddhist temples, Shinto priests), as well as for envoys from foreign kingdoms such as Ryûkyû.[1]
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.
Honjin and waki-honjin sprang up quickly after sankin kôtai was made obligatory for all daimyô in 1642,[2] and soon became standard fixtures in major ports and post-towns across the realm. While some towns had only one honjin (and perhaps not even a waki-honjin), larger towns often had several of each. These were often the largest buildings in a given town.[3] The sole honjin at the small post-town of Futagawa-juku, along the Tôkaidô highway in Mikawa province, survives today as a local history museum; the building is 17 1/2 ken wide, and covers a space of roughly 525 tsubo.[4] The largest honjin on the Tôkaidô were at Odawara-juku. This was in large part because of its location. The castle-town is both close to Edo, meaning that most daimyô and other travelers from western Japan would come that way, and it is located between a difficult mountain pass & a river crossing; as a result, Odawara was a place that few travelers merely passed through, and where most instead stayed the night.[5]
The honjin at Futagawa-juku saw as many as 100-200 elite individuals across the year, with anywhere from zero to more than forty staying at the honjin in any given month.[6] Daimyô typically established regular reservations with honjin along their sankin kôtai routes, such that the honjin would know to expect them on particular dates each year, and to have a reception prepared for them in a particular manner, with the daimyô paying a pre-arranged amount as a show of gratitude. Such arrangements helped avoid difficulties which might otherwise emerge from negotiating and re-negotiating the schedule, and the terms, each time. Still, there were times when a daimyô arrived in a town to find that another daimyô (or Imperial envoy, or another guest of similar elite status) had booked the inn for the night; most of the time, this resulted in the newcomer taking up lodging in the town's waki-honjin, or another similar establishment, when available. Daimyô also quite regularly passed through post-towns, not staying the night, but merely using the honjin as a place to rest for a bit, and to perhaps enjoy a meal. Such meals and rest-stops were also often pre-arranged, but daimyô could also simply arrive and have their men make an arrangement on the spot.
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 was hung over the entrance, and a number of other preparations were done, 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.
References
- Watanabe Kazutoshi 渡辺和敏, "Sankin kôtai to honjin" 参勤交代と本陣, Honjin ni tomatta daimyô tachi 本陣に泊まった大名たち, Toyohashi, Aichi: Futagawa-juku honjin shiryôkan (1996), 53.
- ↑ If the honjin at Futagawa-juku might be taken as a representative example, in an average year, more than half of the honjin's guests were daimyô; bugyô, daikan, and other shogunate officials comprised just over one quarter of the guests; court nobles around 7%; religious figures around 5%; and the heads of the Gosanke houses another five percent. Ina Toshisada 伊奈利定, "Tôkaidô Futagawa juku honjin ni okeru daimyô-ke no riyô," Honjin ni tomatta daimyô tachi, 57.
- ↑ 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.
- ↑ Though there are obvious exceptions, such as in the castle-towns of Odawara, where the castle was far larger than the honjin.
- ↑ Watanabe, 53.
- ↑ Plaques and signs on-site at Odawara-juku nariwai kôryûkan.
- ↑ Ina, 56.
