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-j[)o] or the place of peace, later
called Ki[=o]to, 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.