But by the time of Sanetomo prolonged peace had produced its usual effects: the austerity of military customs underwent relaxation even at Kamakura, and refinement and luxury began to come into vogue. So, too, in Kyōto, when the city passed under military rule after the Shōkiu troubles and when the power of the civil nobles declined correspondingly, the customs of the soldier class prevailed over those of the courtiers. Speaking generally, however, it may be said that Kamakura was the nursery of military customs and Kyōto the center of courtly effeminacy. The warriors' ethics at Kamakura prescribed frugality and simplicity, inculcated love of soldierly pursuits and encouraged feelings of gratitude and loyalty in the relations between lord and vassal. To such a pitch were these latter sentiments carried that a vassal would choose rather to be estranged from his parents or find himself opposed to his own brothers and sisters, than to show want of fealty to his lord. Everything must be sacrificed in the cause of one's lord, death and life alike being shared with him. The rules of etiquette were strictly obeyed, and the provisions of the code of honor carefully observed. Even when a _samurai_ went into battle, he did not set himself to slaughter indiscriminately, but having first recounted the achievements of his ancestors, crossed swords with his foe in a leisurely and dignified manner. Were he guilty of any fault, it was expected of him to die by his own hand before the disgrace of lawful punishment could overtake him. The obligations of honor were absolutely binding on him in all conjunctures. After the Hōgen and Heiji insurrections, even Kyōto itself, the seat of refinement and splendor, became like a deserted battlefield, and when Minamoto-no-Yoritomo made Kamakura the headquarters of his military government, the science of war absorbed men's attention so completely that little or no heed was paid to literary pursuits. The Kyōto University and the provincial schools decayed, and the knowledge of Chinese classics became the monopoly of Buddhist priests, some of whom, particularly of the Zen sect, had spent years of diligent study in China. Anyone desirous of obtaining education had no recourse but to place himself under the tuition of these priests. It was in this way that the term _tera-koya_ (temple annex) came to be generally employed all through the feudal ages to designate a private school. But despite the people's neglect of Chinese studies, Chinese words and expressions were largely in vogue among the higher classes, and Buddhist terms also passed appreciably into the language of the time owing to the prosperous and influential position occupied by that religion.