Priest

“To heed the Will of Heaven to bring Divine Order to the physical realm is one of the greatest expressions of the Six Virtues. For in this is shown benevolence to those beneath, righteousness in Heaven’s choice, propriety in submitting to those above, wisdom in choosing to serve Heaven, and trustworthiness in obedience, and who is more deserving of filial piety than the rulers of Heaven?”

Sage, Tong Zhao-zi

Career

Qualifications

In many cases, the role of a priest is a hereditary position passed down from parent to child. From a young age, the child is given their education in the ways of the gods. They are expected to be educated, not just in the secular arts, but in the proper performance of the rites to honor the gods, how to maintain the shrine or shrines, and how to lead in the worship of the given kami (shen).

Career Progression

Among the kamunushi (Shinto or Shendao priests), there is typically only one ordination. The acolytes are called onshi or zhangwo. Once they enter adulthood and pass their tests, they are called kamunushi or jisi. As was said under the Chosater article, those dedicated to the Eightfold Path of Creation's Dawn are ordained twice: once upon initially entering the monastic faith, called arate or xinshou, then they are ordained again upon reaching adulthood around twenty years old and are called souryo or heshang.

Payment & Reimbursement

Priests typically receive a stipend from the imperial government for the upkeep of the various temples and shrines. In the case of larger (usually urban) temples, this stipend can be rather large. In the case of smaller (usually rural) temples, the stipend is often rather small. A part of the stipend, especially in larger temples, is used for living accomodations and food as most priests live on-site. While in rural temples, a small garden is often kept by the attendant priests for their well-being. Donations are accepted from the general public, but never direct payments for any service. 
Small, wayside shrines or temples are kept up by traveling priests under the aegis of the Bureau of Rites.

Other Benefits

In the public consciousness, Priests are held to the same standards as the Madoshi. While officially their status is above that of the Madoshi, the general public holds them in much the same level of esteem. Especially since official Priests are all considered to be a part of the civil service and the Bureau of Rites. The deference for Priests, however, is often not bordering, but full-on obsequiousness.

Perception

Purpose

Priests serve as the bridges between the physical world and the spiritual world of the Shinkai. They are the kamunushi, the miko, the mudang, or shamans who interpret the will of Heaven for the common population around them. They strive to perform matsuri, honor and worship of the kami, preserve tradition, honor the natural world, and maintain physical and spiritual cleanliness in order to achieve magokoro, a pure and divine heart to awaken the kami (shen) spirit within. In order to aid them in these tasks, the priest is imbued with divine magic.
Priests are most often called upon to render their services as diviners by the lay population. Whether its as a baizushi asking the ancestors to bestow their wisdom, the onmyoji to look for signs and portents in the natural world, or for the miko to act as an oracle to hear the will of the gods directly. This is, by far, the most common use of a priest's divine gifts.
Then there are those times which an unfortunate mortal falls afoul of some trickster or malevolent spirit or has some curse placed upon them. In these instances, the priest is called upon to exorcise the spirit or to dispel the wicked magics afflicting the individual. Through their connection with the kami, the priest harnesses divine magic to either dispel any malevolent energies from the place or individual, or they call upon the gifts granted by their benefactor to oust the spirit to either destroy it or send it back into the Shinkai.
Priests are also called upon as mediators for when some hapless or irreverent individual purposefully or accidentally angers one of the Eight Million Kami. By using their gifts to see and communicate with the spirits directly, they are in a unique position to find out what, if anything, may have angered some rampaging god. Of course, if talking doesn't help, they always have the option to fall back upon the combat training and abilities that they have been given. Always as a last resort, of course.

Social Status

According to the Six Measures of Worth, first codified by the Dasheng, most priests are second in status only to the emperor and empress. The kamunushi or jisi priests, in particular, are thought to be only one step removed from Heaven, itself. They are the intermediaries and the voices of the gods and the healers of the sick. They are held in awe by the common peoples of the empire, above even those of the civil service.

History

The history of the Priests is the history of the Middle Empire, the history of the world, itself. The first Priests were the tribal shamans of the world's peoples before the empire and society were even born. The works of these shamans were very ritualized and they would perform these rituals to commune with the gods of the world, bless the crops, herds, or hunters, and would seek the guidance of Heaven or the ancestors through the oracle bones. Over time, with the rise of civilization, the Way of the Gods, was codified. Temples and shrines were built, rituals, prayers, and duties were ratified and became traditions. While the old traditions, rituals, and prayers were left to the hinterlands and the so-called barbarians who dwelled there.

Operations

Tools

Among the kamunushi and jisi the onusa or gunzhidai are among the most commonplace tools in their arsenal. These are wooden wands with various numbers of paper streamers called shide or zhidai attached to the ends. The onusa are primarily used during harae rituals to cleanse or bless a recipient. They also carry a shaku or hu which is a foot-long rod made variably of ivory, wood, or bamboo and carried by government officials, including Priests. These rods are mainly decorative and are meant to showcase the official nature of a Priest and add solemnity to their rituals. 
The official costume, as well, which has remained unchanged since the Age of the Bushi when a similar costume was worn by state officials and nobles, consisting of a white joe robe, white or dark-colored nubakama which are a variant of standard hakama trousers, and a kariginu which is a loose robe once worn by nobles while hunting. The colors of the kariginu are typically based upon the temple and god which the Priest serves. 
The standard tools of the souryo or heshang is a length of prayer beads, and, when traveling, tengu geta, tall, wooden sandals with a single "tooth", and a shakujo or xichang, a tall staff with several metal rings at the top. The dress of the Eightfold Path Priests is described under the Chosater entry.

Workplace

Unless they are wandering, like the Priests of Dosojin are wont to do, the workplace of most Priests are the temples or shrines under their care. With the exception of a temple dedicated to a city god, a typical, Shinto temple typically occupies spacious grounds often surrounded by trees and other, natural fictures. They are built around natural objects, such as trees or rocks, called yorishiro or pingdai, which are able to house the kami or shen to which the temple is dedicated.
The Priests often live on the same grounds upon which the temple is built. These houses are often comfortable and reflect the social status of the one living there in both size and materials used in the building.

Provided Services

Priests priests provide intercession between the mortals and the gods. Most often this comes in the form of mediation between an earthly kami and the humans around them. They are also known for providing healing services, excorcisms, cleansing rituals, providing talismans, and leading rituals during the holidays.

Dangers & Hazards

Due to the fact that they are often more spiritually open to the Shinkai, Priests are also more open to the dangers of Kegare than the average person. This most often comes about from dealing with malevolent spirits during excorcisms or dealing with the dead during funeral rites. As well, even when they are not dealing with a corrupted spirit, rampaging gods can be a hazardous to the health in their own rights.
Another hazard dealt with by Priests is in dealing with the particular tsutsumu, ban or taboo, of the Spirit Court to which they are aligned. If they ever break the tsutsumu, they risk incurring the wrath of their court patron, their god, and losing the power this grants them at the very least.

Alternative Names

Kamunushi [Shinto], Souryo [Eightfold Path] (Daiingo), Jisi, Wushu [Shendao], Heshang [Eightfold Path] (Dayangyu), Thay tu (elvish), Musogin (dwarven), Poh or Otgan (Khel)

Type

Religious

Demand

With the amount of sickness and injury befalling the common people every day, Priests who can heal are always in demand.

Kamunushi or Jisi, Shamans, & Souryo or Heshang Level Progression

These are priestly class of the empire. Kamunushi or Jisi & Shamans practice an animistic faith and align themselves with the Five Directional Courts, or Spirit Courts. While the Souryo or Heshang practice a monastic faith centered around Enlightenment & align themselves with the Five Guardians of the Eightfold Path. These priests gain the following at Lesser First Rank:


Health Points: +6 Health Points.
Face: +4
Arts: Kamunushi gain one point and are Adept in the Kotodama and Rites Arts. Kamunushi or Shamans also gain one point in each of the following Arts: Mediation, Divination, and Medicine.
Souryo gain one point and are Adept in the Kotodama and Rites Arts. Souryo or Jisi also gain a point in each of the following Arts: Mediation, Meditation, and Medicine.

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Rank	Attacks	Abilties
First Lesser	1	Ritual Casting, Spirit Court Alignment, Shintai, Dynamic Casting, Healing
	Souryo	Ritual Casting, Guardian Alignment, Chenrezig, Dynamic Casting, Healing
First Greater	1	Tsukai
	Souryo	Yidam
Second Lesser	1	Exorcism
	Souryo	Exorcism
Second Greater	1	Spiritual Aid
	Souryo	Spiritual Aid
Third Lesser	1	-
Third Greater	2	-
Fourth Lesser	2	-
Fourth Greater	2	-
Fifth Lesser	2	Chinkon
	Souryo	Ter gung
Fifth Greater	2	-
Sixth Lesser	2	-
Sixth Greater	2	-
	Kamunushi	Ritual Casting: starting at the Lesser First Rank, the Kamunushi can learn and cast some spells through rituals which allow them to connect with, and channel, the energies of the Shinkai. Their spirit companion holds the information of the proper rituals, formulae, and other esoteric ingredients needed to form the connection and channel the energies for their spells. They may cast any healing, exorcism, divination, or Spirit Court spells which they have access to at any time, provided they are cast as rituals, and the requisite Qi cost is paid. Kamunushi may spend time crafting exorcism, protection, and Spirit Court rituals onto paper charms. Once these spells are engraved into the paper, they become fulu or ofuda. In order to create fulu, the Kamunushi must pay half the Qi cost for the spell up front, and the second half when the spell is actually cast. This allows the caster to use these spells on the fly provided they have enough talismans and Qi in order to do so. The effects of the spell last in the fulu for a number of days equal to the caster's Kotodama rating. Kamunushi may cast healing spells through medicines or potions. Medicines and potions are more difficult to craft and require the cost of the spell + 2 be paid upfront. The effects of the spell last in the potion or medicine for a number of weeks equal to the caster's Kotodama rating.
		Spirit Court Alignment: the Kamunushi chooses a Spirit Court aligned with one of the Five Directions: North, East, South, West, or Center. This choice is usually based upon their deity's personality, Principle Alignment, and purviews. This choice grants the Kamunushi an Adept rank when attempting to Mediate or Sway spirits of the appropriate Court. They are also granted a Boon, a Ban, and a list of Court-aligned spells which may be cast as rituals. Bans are known as tsutsumu or zhang, and are taboos placed upon a Kamunushi by the rulers of the Spirit Courts in return for their boons and spells. Breaking these taboos results in exponentially dire consequences which can ultimately end with the Kamunushi losing the favor of the Court, and thus the associated gifts and spirit patron, permanently. A first-time, accidental breaking of a Ban may result in the Kamunushi losing access to their Court Boon or spells for the day. Subsequent breaking of the taboo will result in harsher punishment, up to the aforementioned maximum. Some bans are suggested, below, players and the GM are encouraged to come up with their own based on the theme of the Court and the personality of its ruler.
		Northern Court: This court is ruled by the Sable Warrior. Its element is Water and its aspect is Wisdom. The Kamunushi gains the wisdom and discernment of the Northern Court. They may spend a single Combat Phase to counter any spell targeting their emotions or senses (i.e. Bewitch or Illusion spells).
		Eastern Court:  This court is ruled by the Azure Dragon. Its element is Wood and its aspect is Generosity. In any environment with sufficient plant life (woodlands, grasslands, etc.) the Kamunushi is always able to find food and shelter. They also gain Adept in Vigilance when within a natural environment with sufficient plant and animal life as the spirits whisper warnings of danger or hidden things.
		Southern Court: This court is ruled by the Crimson Phoenix. Its element is Fire and its aspect is Righteousness. Spells dealing with fire cost 2 QP less to cast.
		Western Court:  This court is ruled by the Alabaster Tiger. Its element is Metal and its aspect is Determination. The Kamunushi gains some of the venerated martial prowess of the Western Court. By spending 1 Qi Point, the Kamunushi may add Resplendent damage to their attacks. Adding this element to their spells costs 2 Qi Points.
		Center Court: This court is ruled by the Topaz Unicorn. Its element is Earth and its aspect is Loyalty. Kamunushi aligned to this Court are able to heal themselves and their allies much more efficiently. Healing spells cost 2 Qi less to cast.
		Shintai: Upon becoming a Kamunushi, the priest is granted objects sacred to their god and their aligned spirit, called yorishiro or pingdai. When the objects are inhabited by the kami, they are called shintai or shenti. These objects are housed in a portable shrine, called a kamidana or shenpeng. They are similar to the household shrines under the same name, but slightly smaller and portable in nature. Allowing the priest to carry their gods wherever they go. The shintai Kamunushi receive are a very real, tangible connection to their gods and spirits. It is these connections through which they receive access to their spells. If these objects are ever lost or destroyed, they lose access to spells and features which rely on that connection. Their primary deity's yorishiro is only a shintai when the god is actually present. However, the object which houses their aligned spirit is always a shintai, and if that object is lost or destroyed, the spirit itself is destroyed. In that instance, they lose access to their Court boons and spells until they can visit a shrine or temple sacred to their god and receive a new one. This, necessarily, requires a lot of time and propitiation. Usually 24 hours, 12 of which must be spent in meditation at the shrine or temple. That being said, once these objects have received a kami inside them, they are incredibly difficult to destroy having double the hit points and hardness of a similar object. Kamunushi receive a third shintai upon making a new court alignment.
		Dynamic Casting: following the rules for Dynamic Casting, the Kamunushi is able to cast their magic on the fly, without a prepared spell.
		Healing: through Dynamic Casting, a Kamunushi may cast healing magic at any time so long as they have the required number of Qi Points in their Pool to be able to cast. Healing is one of those magics which the Kamunushi may use their own Health Points in exchange for Qi. These are exchanged on a one-for-one basis.
		Tsukai: at Greater First Rank the Kamunushi gains a heavenly messenger, an envoy of their allied spirit court, called a tsukai. This tsukai can be nearly any type of spirit. It can see 60 ft into the Shinkai while in the Material Plane and vice versa. It can manifest on the material plane but only maintain materialization for eight hours at a time. The exact type and appearance of the tsukai is up to the player, though usually it is effectively a bigger, smarter version of a specific animal. While dematerialized, the tsukai is invisible to anyone not able to see into the Spirit World and may not physically interact with anything in the Material. Though it can still see into the Material world as stated and communicate with the priest. It requires a short rest before being able to materialize in the physical world again. Tsukai are often used as spies for their masters. Proscriptions exist against certain types of spirits being made into familiars. Using one of these creatures can cause the kamunushi to become corrupted and fall from the grace of her god, losing all of her powers in the process. These proscribed spirits are fox spirits, wolves, badgers, raccoon-dogs, otters, snakes, as well as any yokai spirits.
		Exorcism: at Lesser Second Rank, the Kamunushi gains the power to exorcise a spirit possessing a person, place, or thing. First, the Kamunushi rolls their Judgment + Rites in order to set up the ritual space. If successful, the exorcist may continue the rite. If a Lucky Number is rolled, the difficulty of the next task is reduced by -2. The Kamunushi then rolls their Diligence + Kotodama versus the spirit's Balance Attribute. If successful, the Kamunushi rolls for damage equal to their Diligence + the die. This damage is taken away from the spirit's Qi (hit points, in this instance). If the Kamunushi fails their Kotodama roll, lose a number of Qi points equal to the spirit's Yang Attribute. If the Kamunushi loses all of their Qi, they fall unconscious and the spirit stays. If the spirit loses all its Qi, then its grip on whatever it is possessing is weakened and it must flee its host. Whatever that may be.
		Spiritual Aid: at Greater Second Rank, the Kamunushi may call upon their Spirit Court allies for aid in battle. This grants the Kamunushi an extra amount of damage equal to their Kotodama rating of the appropriate damage type. Freezing for North, Poison for East, Burning for South, Thunder for West, and Burning for Center.
		Chinkon: at the Lesser Fifth Rank, the Kamunushi learns a ritual to calm or quell a raging or malevolent spirit called chinkon or zhenhuen. If used against a raging entity, this feature acts as a calming spell against a spiritual entity of their choice, suppressing a negative status effect or calming it down. The creature resists with its Balance Essence with a DV equal to the Kamunushi's Diligence + Kotodama rating. If the creature fails its saving throw, then its raging emotions are calmed, making it more willing to listen to reason. If the feature is used against a malevolent entity, then the feature acts as a warding spell against a single, spiritual entity of the Kamunushi's choice. Just as before the creature resists with its Balance Essence with a DV equal to the Kamunushi's Diligence + Kotodama rating. If the creature fails its saving throw, then it is paralyzed for up to one minute. It may make the saving throw at the end of each of its turns until it succeeds or the duration ends. Due to its onerous nature, the Kamunushi may use this feature a number of times equal to Ritual rating.
	Souryo	Ritual Casting: starting at the Lesser First Rank, the Souryo can learn and cast some spells through rituals which allow them to connect with, and channel, the energies of the Shinkai. Their tutelary deity holds the information of the proper rituals, formulae, and other esoteric ingredients needed to form the connection and channel the energies for their spells. They may cast any healing, exorcism, divination, or Guardian spells which they have access to at any time, provided they are cast as rituals, and the requisite Qi cost is paid. Priests may spend time crafting exorcism, protection, and Guardian rituals onto paper charms. Once these spells are engraved into the paper, they become fulu or ofuda. In order to create fulu, the Priest must pay half the Qi cost for the spell up front, and the second half when the spell is actually cast. This allows the caster to use these spells on the fly provided they have enough talismans and Qi in order to do so. The effects of the spell last in the fulu for a number of days equal to the caster's Kotodama rating. Priests may cast healing spells through medicines or potions. Medicines and potions are more difficult to craft and require all the Qi required by the spell + 2 to be paid upfront. The effects of the spell last in the potion or medicine for a number of weeks equal to the caster's Kotodama rating.
		Guardian Alignment: the Priest chooses a Guardian aligned with one of the Five Directions: North, East, South, West, or Center. This choice is usually based upon the personality and purviews of the Avatar they favor. This choice grants the Priest an Adept rank when attempting to Mediate or Sway spirits aligned to the same Guardian. They are also granted a Boon and a list of Guardian-aligned spells which may be cast as rituals. Unlike their Shinto counterparts, the Souryo do not have Bans, as such, placed upon them by the Guardians they align to. Instead, they are tasked with keeping to the Eightfold Path and not straying from the Eight Precepts in return for their boons and spells. Straying from the Precepts results in exponentially dire consequences which can ultimately end with the Souryo losing the favor of the Guardian, and thus the associated gifts and tutelary deity, permanently. A first-time, accidental breaking of the Precepts may result in the Souryo losing access to their boon or spells for the day. Subsequent missteps off the Path will result in harsher punishment, up to the aforementioned maximum.
		Namthöse, Guardian of the North: known as Bishamonten among the Daiin and Pishamentian among the Dayang, Ty Sa Mon Thien by the elves, and Bisamuncheon by the dwarves, is the Guardian of the Northern Direction and the lord of the nod-byin, the various spirits of the natural world such as those of lakes, trees, forests, and other wilderness areas. He is a warrior-god and associated with Generosity. Priests allied to this Guardian gain an Adept rank in Combat Art: Shields.
		Yulkhor Sung, Guardian of the East: known as Jikokuten among the Daiin and Chiguotianwang among the Dayang, Chi Gua Thien by the elves, and Jigukcheon by the dwarves, is the Guardian of the Eastern Direction and the lord of the ganden-rig, the musicians, and the apabhramsa, the dancers of the Heavenly realms. He is a protector and musician and associated with Equanimity. Priests aligned to this Guardian gain an Adept rank in a Geijutsu Art: Music of their choice.
		Pak Kyepo, Guardian of the South: known as Zojoten among the Daiin and Zengzhangtianwang among the Dayang, Tang Truong Thien by the elves, and Jeungjangcheon by the dwarves, is the Guardian of the Southern Direction and the conqueror of the drulbum, misshapen demons, and the yi-dwags, hungry ghosts, which torment sentient beings. He is an exorcist and associated with Compassion. Priests aligned with this Guardian use exorcism spells at a reduced cost of -2 Qi Points.
		Chen Mi Zang, Guardian of the West: known as Koumokuten among the Daiin and Guangmutianwang among the Dayang, Quang Muc Thien by the elves, and Gwangmokcheon by the dwarves, is the Guardian of the Western Direction and the lord of the klu-mo. He is a seer and associated with Honesty. Priests aligned with this Guardian use divination spells at a reduced cost of -2 Qi Points.
		Nampar Nangdze, Guardian of the Center: known as Dainichi Nyorai among the Daiin and Dari Rulai among the Dayang, Dai Ngat Ngu Lai by the elves, and Daeil Yeorae by the dwarves, is the Guardian of the Center Direction and the lord of the dewa. He is a guide and associated with Harmony. Priests aligned with this Guardian regain an extra number of Qi Points (up to maximum) equal to their Meditation rating.
		Chenrezig: Upon becoming a Souryo, the priest is granted objects, usually images or statuettes, of the Creator, the Guardian, and an image or scroll mantra sacred to their aligned spirit, called muti, honzon, or benzun. These objects are housed in a portable shrine, called a cungompa, kotodan, or bietan. Similar in setup to the communal prayer rooms and grand halls of the temples, these portable shrines are often beautifully decorated, chorden-shaped, wooden boxes holding the wandering priest's sacred relics. The chenrezig Souryo receive are a very real, tangible connection to their Guardian and spirit. It is these connections through which they receive access to their spells. If these objects are ever lost or destroyed, they lose access to spells and features which rely on that connection. Their Guardian's muti is only a chenrezig when the avatar is actually present. However, the object which houses their tutelary spirit, called the yidam, is always a chenrezig, and if that object is lost or destroyed, the spirit itself is destroyed. In that instance, they lose access to their Guardian boons and spells until they can visit a temple of the Eightfold Path and receive a new one. This, necessarily, requires a lot of time and propitiation. Usually 24 hours, 12 of which must be spent in meditation at the temple. That being said, once these objects have received a spirit inside them, they are incredibly difficult to destroy having double the hit points and hardness of a similar object.
		Dynamic Casting: following the rules for Dynamic Casting, the Souryo is able to cast their magic on the fly, without a prepared spell.
		Healing: through Dynamic Casting, a Souryo may cast healing magic at any time so long as they have the required number of Qi Points in their Pool to be able to cast. Healing is one of those magics which the priest may use their own Health Points in exchange for Qi. These are exchanged on a one-for-one basis.
		Yidam: at Greater First Rank the Souryo gains a heavenly messenger, an envoy of their Guardian, called a yidam. This yidam is a manifestation of the enlightened self and can, therefore, look like nearly anything. It can see 60 ft into the Shinkai while in the Material Plane and vice versa. It can manifest on the material plane but only maintain materialization for eight hours at a time. The exact type and appearance of the yidam is up to the player. While dematerialized, the yidam is invisible to anyone not able to see into the Spirit World and may not physically interact with anything in the Material. Though it can still see into the Material world as stated and communicate with the priest. It requires a short rest before being able to materialize in the physical world again.
		Exorcism: at Lesser Second Rank, the Souryo gains the power to exorcise a spirit possessing a person, place, or thing. First, the priest rolls their Judgment + Rites in order to set up the ritual space. If successful, the exorcist may continue the rite. If a Lucky Number is rolled, the difficulty of the next task is reduced by -2. The Souryo then rolls their Diligence + Kotodama versus the spirit's Balance Attribute. If successful, the priest rolls for damage equal to their Diligence + the die. This damage is taken away from the spirit's Qi (hit points, in this instance). If the exorcist fails their Kotodama roll, lose a number of Qi points equal to the spirit's Yang Attribute. If the Souryo loses all of their Qi, they fall unconscious and the spirit stays. If the spirit loses all its Qi, then its grip on whatever it is possessing is weakened and it must flee its host. Whatever that may be.
		Spiritual Aid: at Greater Second Rank, the Souryo may call upon their Guardian for aid in battle. This grants the priest protection from amount of Entropic damage equal to their Kotodama rating.
		Ter gung: at the Lesser Fifth Rank, the Souryo learns a ritual to calm or quell a raging or malevolent spirit called chinkon or zhenhuen in the dominant tongues. If used against a raging entity, this feature acts as a calming spell against a spiritual entity of their choice, suppressing a negative status effect or calming it down. The creature resists with its Balance Essence with a DV equal to the priest's Diligence + Kotodama rating. If the creature fails its saving throw, then its raging emotions are calmed, making it more willing to listen to reason. If the feature is used against a malevolent entity, then the feature acts as a warding spell against a single, spiritual entity of the Souryo's choice. Just as before the creature resists with its Balance Essence with a DV equal to the priest's Diligence + Kotodama rating. If the creature fails its saving throw, then it is paralyzed for up to one minute. It may make the saving throw at the end of each of its turns until it succeeds or the duration ends. These rituals are mainly used by Souryo to console and pacify the souls of the dead. Due to its onerous nature, the priest may use this feature a number of times equal to their Ritual rating.