The Emperor, the Grand Priestess, and the Grand Abbot

The relationship between Yamato’s two religions was once one fraught with violence and division, but ever since the Palace Debate between the Lady Kannon and the Emperor, where the Emperor was persuaded to give credence and legitimacy to the new religious break-off movement, the relationship has been one of coexisting and co-worship.

However, that does leave an interesting conundrum for the hierarchy of religious authority throughout the land: who is the leader of the faithful?

Truly, it’s a question without a very definitive answer. De jure, the highest religious authority in the now shattered Empire of Yamato is the Emperor, and even though he no longer holds the power, sway, or majesty he once did (even Emperor’s with their hands on the reigns of power seldom hold political sway outside their borders). But as a scion of the Amaterasu, the Sun Goddess, and ruler of the Heavenly Realm, the Emperor and the Imperial household are at the very least respected outside of Ise, though revered internally by their subjects.

While the Emperor holds important religious, ceremonial, and cultural importance, including the execution of several important religious rights that must occur daily to ensure the continued support from the kami, and prosperity in the realm, in practice, de facto religious authority lies in the hands of the Grand Priestess at the Ise Grand Shrine (the highest shrine to Amaterasu), and the Grand Abbot of the Satori Order.

The Grand Priestess is an appointed position stretching back to the founding of the Empire under the First Emperor. The very first Grand Priestess was the Emperor’s eldest daughter, who took the post until her death. This began a tradition where the eldest daughter of every reigning Emperor would be promised to Amaterasu and the Grand Shrine upon coming of age, where she would serve as the High Priestess.

While nowadays the orthodoxy of the Old Way does not change–nor truly has it changed much since it’s inception–the Grand Priestess has been able to, and could still in theory, issue religious edicts, changes to orthodoxy, and holds de facto supremacy in matters of religious authority among the shrines and followers of the Old Way. Though in theory, the word of an monarch could supersede them, should that monarch desire.

Eventually, as the power of the Emperor’s gave way to the greed of regents, Chancellors, and courtiers, the power of the Grand Priestess grew in conjunction with the transfer of power. While the Emperor was still revered for his lineage, and his cultural and religious importance, many courtiers aimed to become Chancellor in order to marry their daughters to the reigning Emperors as Empress, and then force the reigning monarch to abdicate in favour of the child produced of that marriage. Often these children would be literal children, if not infants.

The old monarchs would be forced into Retired or Cloistered rule, depending on if they chose to take vows and enter a monastery or not, and the child would rule until the old Chancellor died or fell from favour, and a new Chancellor was appointed, starting the cycle anew.

This eventually grew to be so bad that the Emperor’s during the 9th century (Common Year) were often made Emperor at two, married by fourteen, had children by sixteen, and were forcibly retired by eighteen. Though with diseases such as black rot running rampant, and hordes of demons cropping up every so often to try and wipe humanity off the face of Yamato, a long life wasn’t often guaranteed to anyone, even the wealthy.

It was during this period that Retired and Cloistered Emperor’s began to keep shadow cabinets from their retirement villas and monasteries. High ranking courtiers who had been favourite of theirs, or those seeking favour of the Emperor in rivalry against the reigning Chancellor would follow the Retired or Cloistered Emperor’s into virtual exile, but continue to exert power in the government and court through intermediaries. Eventually, these shadow courts and ministers grew to have more power and influence and the official governments, and the Retired Emperors would become the real power behind the throne, or even some Chancellors.

One way they achieved this was by exerting influence over religion in the land through the Grand Priestess. If a Retired Emperor’s daughter was still Grand Priestess, it was often guaranteed that he would rule supreme.

This eventually led to political reform passed by Imperial edict in 702 Common Year, whereby term lengths were instituted for the Grand Priestess of the Ise Grand Shrine, and limited to no longer than a period of four years, or eight years during a time of crisis, to ensure stability during troubled times. The Grand Priestess would still be the eldest daughter of the Emperor, but would no longer be allowed to remain so for life.

This reform limited the powers of Retired Rulers, but also had the unexpected effect of bringing new pieces onto the board within the halls of power. Many of these eldest daughters were given the highest education a woman or man could expect in the nation, in preparation for their role as Grand Priestess. They were taught literature, poetry, music, arts, history, and even the ins and outs of political intrigue, and allowed for many of these women to claw their way up the political ladder, leading to a period of about 80 years where the reigning monarch was an Empress.

To this day, while male-preference primogeniture is still practiced, if a male heir dies, is deemed unsuitable for rule, or his sister can politically outmanoeuvre him, an Empress can still sit upon the throne instead. Many of these Empresses have been able to throw off the yoke of oppressive ministers, Chancellors and courtiers who seek to control the monarch and the government, and it’s often believed that the rule of an Empress is often followed by one or two strong Emperors for a time, as they are able to mentor their successors to do the same as they had–though eventually, weak Emperors ruled by their Chancellors will eventually slip back into the norm.

Meanwhile, far from the Halls of Power live the Grand Abbots, at the heart of the holiest temple of Kensho, Tenchi-dera. The home of the Grand Abbot is known as the Hall of Divine Truth, and is a small, but opulently decorated housing complex nestled at the very heart of the Tenchi-dera temple, between the two six-storied Gold and Silver Pagodas.

The Grand Abbot or Abbess is the spiritual successor to the Lady Kannon, founder of the order, and is appointed by a vote made by the Council of Abbots. Sixty-two of the highest ranking Abbots and Abbesses in the land make up this advisory council, each of them the heads of their own major temples, and each of them equally likely to be made Grand Abbot or Abbess upon the death of the previous one.

A Grand Abbot serves for life, though is often appointed at an older age, as one must progress up from a simple acolyte, to a monk, to an abbot or abbess, and finally make your way into the Council to be considered. Therefore, many Grand Abbots don’t serve very long.

While the word of the Grand Abbot is final when it comes to any and all decisions of the faith, the do not actually suggest any new orthodoxy changes. All of those happen during debates, often sponsored by the faithful, usually wealthy patrons. These faithful may have questions about the faith, or wish to assert that something within the faith, such as a ruling or precept, is wrong, or unjust. Or they may be seeking clarity on an unclear ruling, or point of the faith. These debates are held between the most learned religious scholars of the Satori Order (the Hongan Order answers to the Grand Abbot, but is mainly the military arm of the religion).

Those who sponsor the debate are welcomed to attend all, some, or even none of the debate should they wish, but must sponsor both sides of the debate, both for and against. The debates are meant to be civil, calm, and well-meaning discussions on concepts and tenets of the religion.

These debates are often held in special made gathering halls within the larger temple complexes, the most famous and numerous being located on the Holy Mount Hoei. They can last for hours, days, or even weeks, and once they are decided, the faithful among the attendees (be they monks, lay people, or what have you) put the resolution to a vote, and vote for the side they believe more convincing.

These results are published and presented to the sponsors, and also to the Grand Abbot, who has final say on whether this debate should become part of the orthodoxy and practice of the Faith.