Changes

Similarly, the percentage of visitors who stayed overnight at the ''honjin'' rather than simply stopping briefly for a "rest" (often referred to as 休 or 小休 in documents from the time) also ranged from one ''honjin'' to another, depending on a number of factors including their location relative to major destinations, other post-stations, and river or sea crossings. At Ishibe and Toriimoto, for example, roughly 80% of the elite guests who passed through stayed overnight, whereas at Tsuchiyama, only roughly 30% stayed overnight, while the remainder merely stopped for tea, lunch, or a brief rest.<ref name=miyamoto178/> A ''honjin's'' revenues accordingly ranged widely as well; while many ''honjin'' brought in around 20-40 ''[[currency|ryô]]'' each year, some in particularly well-traveled locations, such as [[Hodogaya]], [[Mishima-juku|Mishima]], and [[Miya-juku]], regularly brought in as much as 100-150 ''ryô'' per year, during peak decades.<ref name=miyamoto178/>

Similarly, the percentage of visitors who stayed overnight at the ''honjin'' rather than simply stopping briefly for a "rest" (often referred to as 休 or 小休 in documents from the time) also ranged from one ''honjin'' to another, depending on a number of factors including their location relative to major destinations, other post-stations, and river or sea crossings. At Ishibe and Toriimoto, for example, roughly 80% of the elite guests who passed through stayed overnight, whereas at Tsuchiyama, only roughly 30% stayed overnight, while the remainder merely stopped for tea, lunch, or a brief rest.<ref name=miyamoto178/> A ''honjin's'' revenues accordingly ranged widely as well; while many ''honjin'' brought in around 20-40 ''[[currency|ryô]]'' each year, some in particularly well-traveled locations, such as [[Hodogaya]], [[Mishima-juku|Mishima]], and [[Miya-juku]], regularly brought in as much as 100-150 ''ryô'' per year, during peak decades.<ref name=miyamoto178/>

''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. Reservations were typically made anywhere from 50 days to one year in advance.<ref name=kusatsu37>''Kokushitei shiseki Kusatsu-juku honjin'', Kusatsu, Shiga: Shiseki Kusatsujuku honjin (2014), 37.</ref> 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.

''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.  

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/> 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/>