Not only around the human habitation,[10] but within it, the new religion brought a marvellous change. Instead of the hut, the dwelling-house grew to spacious and comfortable proportions, every part of the Japanese house to-day showing to the cultured student, especially to one familiar with the ancient poetry, the lines of its origin and development, and in the larger dwellings expressing a wealth of suggestion and meaning. The oratory and the kami-dana or shelf holding the gods, became features in the humblest dwelling. Among the well-to-do there were of course the gilded ancestral tablets and the worship of progenitors, in special rooms, with imposing ritual and equipment, with which Buddhism did not interfere; but on the shelf over the door of nearly every house in the land, along with the emblems of the kami, stood images representing the avatars of Buddha.[11] There, the light ever burned, and there, offerings of food and drink were thrice daily made. Though the family worship might vary in its length and variety of ceremony, yet even in the home where no regular system was followed, the burning lights and the stated offering made, called the mind up to thoughts higher than the mere level of providing for daily wants. The visitation of the priests in time of sorrow, or of joy, or for friendly converse, made religion sweetly human.[12] Outwardly the Buddhist architecture made a profound change in the landscape. With a settled religion requiring gorgeous ceremonial, the chanting of liturgies by large bodies of priests and the formation of monasteries as centres of literary and religious activity, there were required stability and permanence in the imperial court itself. While, therefore, the humble village temples arose all over the country, there were early erected, in the place where the court and emperor dwelt, impressive religious edifices.[13] The custom of migration ceased, and a fixed spot selected as the capital, remained such for a number of generations, until finally Héian-jō or the place of peace, later called Kiōto, became the "Blossom Capital" and the Sacred City for a thousand years. At Nara, where flourished the first six sects introduced from Korea, were built vast monasteries, temples and images, and thence the influence of civilisation and art radiated. From the first, forgetting its primitive democracy and purely moral claims, Buddhism lusted for power in the State. As early as A.D. 624, various grades were assigned to the priesthood by the government.[14] The sects eagerly sought and laid great stress upon imperial favor. To this day they keenly enjoy the canonization of their great teachers by letters patent from the Throne. Ministers of Art.