At some places, halls of worship have been erected, termed haiden. On a lower level can be found the hall of offerings, known as a heiden. Together, the building housing the honden, haiden, and heiden is called a hongū. In some shrines, there is a separate building in which to conduct additional ceremonies, such as weddings, known as a gishikiden, or a specific building in which the kagura dance is performed, known as the kagura-den. Collectively, the central buildings of a shrine are known as the shaden, while its precincts are known as the keidaichi or shin'en. This precinct is surrounded by the tamagaki fence, with entry via a shinmon gate, which can be closed at night. Shrine entrances are marked by a two-post gateway with either one or two crossbeams atop it, known as torii. The exact details of these torii varies and there are at least twenty different styles. These are regarded as demarcating the area where the kami resides; passing under them is often viewed as a form of purification. More broadly, torii are internationally recognised symbols of Japan. Their architectural form is distinctly Japanese, although the decision to paint most of them in vermillion reflects a Chinese influence dating from the Nara period. Also set at the entrances to many shrines are komainu, statues of lion or dog like animals perceived to scare off malevolent spirits; typically these will come as a pair, one with its mouth open, the other with its mouth closed. Shrines are often set within gardens or wooded groves called chinju no mori ("forest of the tutelary kami"), which vary in size from just a few trees to sizeable areas of woodland. Large lanterns, known as tōrō, are often found within these precincts. Shrines often have an office, known as a shamusho, a saikan where priests undergo forms of abstinence and purification prior to conducting rituals, and other buildings such as a priests' quarters and a storehouse. Various kiosks often sell amulets to visitors. Since the late 1940s, shrines have had to be financially self-sufficient, relying on the donations of worshippers and visitors. These funds are used to pay the wages of the priests, to finance the upkeep of the buildings, to cover the shrine's membership fees of various regional and national Shinto groups, and to contribute to disaster relief funds. In Shinto, it is seen as important that the places in