LEJENDARY
EARTHTM World Setting
LEJEND
MASTERS SPECIAL INFORMATION
THE
ROLE OF ECCLESIASTICS
And
Like Persons including Shamans & Friars:
SERVING
DEITIES and AIDING MAN
By
Gary Gygax
© 2001 Trigee enterprises Company.
All rights reserved.
For over a quarter of a century the clerics in the fantasy RPG
realms have been treated in two basic ways. The few are active
adventuring characters accompanying parties of other sorts of
persons who engage in quests and exploits. The majority are
supporting cast sorts, characters directed by the game master
and who are basically sedentary dwellers within castles or religious
compounds, those of “nature,” shamanistic sort generally relegated
to “sacred places” such as groves or trees and the like. That
seems to fit well with historical fiction, and history too,
in regards such figures. But wait! A closer look at medieval
history indicates a far greater pervasiveness of the ecclesiastic
in all society. Couple this with the nature of the environment
subsumed in the genre, and an entirely different picture emerges.
In effect my earlier writing established
the template for the clerical role in the FRPG. Indeed, but
a year or two previous I would have been quite content to
point to that as an “accomplishment.” As is now apparent,
I was in error. Two things called the matter to my attention,
the second being the trigger for this essay.
Initially, assertions of having characters
in fantasy games that were atheists gave me pause. While
that didn’t draw the veil from my eyes, it did ring an alarm
bell. How, pray tell, in a milieu where deities were manifest
and active could a person dwelling therein not believe in
the existence of potent spirit beings? Attempts to assert
that such beings were not “gods” set aside as fatuous, for
by definition the make-believe entities in question qualify
as such, I considered if there could be any other bases for
justification of atheism. As the deities in a fantasy universe
generally become material, intervene thus in mortal affairs,
empower magic, and do all manner of other supernatural things,
the obvious answer was there was no logical foundation for
a player asserting such creed on behalf of his game persona.
The person denying the existence of deital beings in a milieu
in which their active presence was continual and plainly evident
would have to be either mentally retarded or insane. As that
conclusion is arrived at through only a casual examination
of the working premises for the fantasy universe, it was far
too easy for me to dismiss the subject. Doing so was an error.
When developing the fantasy universe for
the LEJENDARY ADVENTURETM RPG system in 1996, the
rules and mechanics for the game were foremost in consideration.
That there were active deities, and their servants, the priesthood
if you will, was never in question. The various pantheons
of deities Ability of Theurgy, and the Ecclesiastic Order
were fundamental portions of the primary work. It was subsumed
that the potent spirit beings would be active. There was
no question that the Extraordinary Ability of Theurgy was
a major one. Similarly, the archetypal Ecclesiastic Order
was designed to be a major feature in the milieu, its members
of great importance therein. At that time, though, I still
had not put the second portion of the equation into place.
That happened only recently, when I set about defining the
typical socio-economic structure of the cultures to be encountered
in the fantasy world setting.
To accomplish the task it was necessary
to examine our own past. Given that the audience for the
game form is oriented towards the model of medieval Europe,
that treated primarily in the English language and centering
around the British Isles, that is where
I concentrated my attention. Because of considerable former
reading and research done in the Anglo-Saxon period through
the Renaissance in England,
only specialized works dealing with everyday life of the various
classes—noble, gentle, yeoman, common were perused. In so
doing, I discovered an extensive detailing of the religious
community, ranging from their buildings through their roles
in daily life. Eureka!
At last the light came to my eyes.
In the whole of the Dark and Middle Ages,
the clergy, lay and ordained alike, played a central role
in all life. From the courts of kings to the peasants’ hovels,
religion and clergy were paramount. That term is used advisedly.
The central theme of life was religion, and even the rulers
were elevated to their lofty heights by the grace of God.
Returning to the history of this earth,
we need but examine the British Isles
from the 9th through 13th centuries to get an idea
of what the religious life in a universe with diverse and
active deities would be like. The ancient Egyptian model
also serves in that it provides us with the manner in which
the various deities of the controlling pantheon would be revered.
What follows applies to the worship of and
service to the good, benign and tractable agathocacological
beings belonging to a pantheon. The harsh and evil deities
of such a group that are worshipped openly, if at all, receive
mainly propitiatory offerings, usually by a minority of persons
in the pantheon’s area. Malign deities of a pantheon typically
have no recognizable organization, clergy, places of open
worship, etc. Thus the material hereafter is not generally
applicable to these deities.
As in England
in the medieval period, every community, large and small,
will have religious buildings. The cities will have great
temples, lesser ones, fanes, shrines; chapels and abbeys,
convents, and priories will be found there as well. Smaller
communities will have perhaps a single great temple, with
such lesser places of worship and religious life as are supportable
or otherwise founded and maintained there. In rural areas
a religious house (abbey, convent, or priory) might serve
for the local folk to congregate to observe worship, or a
small place of specific sort (a fane chapel or shrine) will
serve the community or the locale, persons from several miles
around coming there to observe services.
Now turning to the ancient Egyptian model,
we see that as there are multiple deities in a pantheon, the
chief city of a state will be the seat of the great temple
of the chief deity or deities of the pantheon, with temples
for the other principal gods and goddesses there as well.
Other large cities will generally have a large temple to a
principal deity other than the chief one. In all metropolitan
communities major and minor places of worship and religious
houses that honor a specific deity will usually at the same
time acknowledge the chief deities of the pantheon. Think
of a cathedral with its many small shrines to various saints
for a model here. Also, think of various churches named for
saints, but replace the name of the saint with a deity of
the pantheon. Thus, assuming the Tenoric Pantheon, one might
find the fane of Baldur or of Freyja, a chapel of Byggvir
(god of barley, grain, brewing), or a shrine of Torge the
mountain giant. Abbeys, convents, priories too will be established
in the name of one or more specific deities of a pantheon.
For example, there might be a Convent of Ran (the sea goddess)
or one of the Walkeries (Nordic Valkyrjr) or Asynjur (Frigga’s
handmaiden demi-goddesses). An abbey might be dedicated to
Volund (Wayland) the smith god or to the Einheriar (the hero-warriors
of Valhalla). Priories, with preaching
and teaching friars could be dedicated to the Norns, Baldur,
Byggvir, Holdur (god of wisdom)—you get the picture.
As was the case in both medieval Europe
and ancient Egypt,
the clergy will be pervasive and rank high in each socio-economic
tier. The great priests and priestesses will range from just
below the sovereign of the state to just below the nobility.
In the middle tier will be the ordinary clergy who serve that
class. Likewise, in the lower stratum will be those religious
persons who tend to the ordinary folk. Note that this applies
in more primitive societies equally with the most advanced.
There is no difference in regards the obvious and direct relationship
between the acknowledgement of and service to deities and
the welfare of the community.
An examination of clerics in history reveals
that their roles were basically in three areas—government,
performing worship services, religious instruction in regards
to faith and service, and general education. In comparison,
their role in the fantasy milieu would be broader. The functions
accomplished in the historical model remain, and in addition
there come a host of duties that directly impact virtually
every aspect of life, from the highest to lowest classes.
What will ecclesiastics do in the fantasy universe? Let
us consider each aspect separately, adding in the yet-unnamed
other functions:
Government, other than that of the theocratic
sort, will have the ecclesiastic or shaman involved mainly
in counsel (advice) and judicial roles. These clerics will,
of course be of the upper class, ranking as nobility. This
is actually similar to the clergy of the middle ages in Europe.
These potent theurgists and shamans will serve also as the
personal priesthood of the rulers and aristocracy, assure
their devotion to and acceptance by the deities recognized
in the land. Going with these roles will be considerable
wealth—fiefs, manors, estates, annuities, and stipends. This
raises a question as to accumulation. Would the clergy, by
grants and gifts from high and low, come to own more of the
state than any other group, sovereign and nobles included?
“Unlikely indeed in a deity-active universe. Although the
priesthood of a benign or even agathocacological deity would
be dear to that entity, greed and power seeking beyond the
bounds would not be. Such activity would indicate either
self-seeking, not service, or an inability to distinguish
what would best serve the state. Why serve the state? Simple.
A powerful and prosperous state reflects upon the pantheon
it acknowledges, will promote the worship of the deities concerned,
thus benefit them.
Worship services, mentioned briefly above,
will be many. Depending on the pantheon and deity, the ordinary
sort will take place regularly, from a weekly to daily bases,
perhaps several times daily. There will be holidays and feasts
to direct. All such activities will be to propitiate and
bring active assistance of the pantheon, one or another deity
thereof, in regards the state, the people, health, fertility
the weather, etc. Part of that means the protection by the
pantheon deities of the worshippers, especially against evil
beings. Of course such benefits are not expected, rather requested
through worship, prayer, and sacrifice. A part of the latter
will be such portion of the worshippers’ income and/or labor
as is called for by deities in question. For example, the
pantheon might require a tithe (tenth) of income in produce
or money. On the other hand the contributions expected might
be according to the free will of the faithful giver, be it
in whatever form chosen by that one as suitable. The whole
of the hierarchy of the ecclesiastics will be involved in
this activity, the great serving the great, the middle range
caring for the middle class, and the least providing for the
commoners of the lower tier of the society.
Religious instruction, seeing to the spiritual
needs of all persons, will be a very central and key function
of the ecclesiastics in the milieu. To be acceptable to the
pantheon, to gain the benefits bestowed by the deities upon
their followers, to help in assuring this for the whole of
the state, not just the individual, and to gain the benign
afterlife, all persons in the state will be sought for and
given teaching. Payment to support such activity by the clergy
will be covered mainly in the contributions required from
the faithful. Again here, the activity of instruction will
be done from highest ranked to least of the clergy for the
corresponding social classes of the laity. Friars will serve
here to find and teach those otherwise missed by the priesthood
proper.
Education, beyond the teaching of the proper
form one must follow to give acceptable worship and service
to the pantheon, is another ecclesiastical matter. While
all places of higher learning will not necessarily be or religious
nature, many will be. Special training by the clergy, whether
religious or secular, this being akin to college or university
instruction, will typically require tuition payment so as
to help support the institution providing such learning.
In general, the middle strata of the ecclesiastical community
will be most involved with the education of the secular upper
and middle classes. Monks, nuns, and friars alike are likely
to be found in many roles in such institutions.
Seeing to the needs of the poor and disabled
speaks for itself. Some portion of even a highly prosperous
realm will be of the sort unable to properly care for itself.
Funds for this charitable care will come from the greater
ecclesiastical organization, from patrons, and from the local
community. All ranks of the clergy will be involved in such
care. The higher will oversee the large efforts in regards
the needy. The middle range of the priesthood will attend
the local needs; with abbeys, convents, and priories playing
central roles too. The wandering ecclesiastics will seek
out and help the isolated and otherwise unreachable ones who
are deserving of charity.
Providing for widows and orphans is similar
to the charitable work noted above, but it also covers such
aspects of care as protection (legally and physically), gainful
employment, adoption, apprenticeship, and education. Funding
for this is much the same as for the poor. Although sometimes
the provision will be for the upper or middle class persons
of the society, generally it will be the lower strata than
are in need. Thus, the brunt of this work will be borne by
local clergy, the abbeys, convents, and priories nearby.
Health care for persons falls into two separate
categories. The main portion of caring for persons who are
diseased, sick, injured, in need of eye or dental treatment
will be at special hospices maintained for this purpose, or
else done in religious houses from temple to abbey. Those
unable or unwilling to come to such places will be treated
by those spiritual workers who travel about and see to the
needs of such persons. Patients able to pay for such care
are expected to do so. Those unable to pay for the actual
costs, or even part of them, will receive charitable care.
In general, all such work will be done by the whole range
of the clergy, but the brunt of it will be borne by the middle
and lower ranks of ecclesiastics.
Health care for animals will be accomplished
mainly at the local level, with some assistance from those
spiritual workers who are itinerants. This work is mainly
for agricultural livestock, thus assists the state and the
people on all levels, of course. Costs for animal care will
be borne by the owner of the livestock, wholly or in part.
The poor will not be deprived because of this need, and when
applicable the treatment will be of charitable sort. Generally
speaking, the middle and lower ranks of the clergy will manage
such matters.
Care of crops is much like care for animals.
Apply the material for the latter to this function of the
spiritual workers in the milieu.
Maintaining clerical properties is generally
self-explanatory. There are two sorts of property to consider,
however. Buildings belonging to the clergy and of religious
nature must be maintained and cared for. In regards to places
open to all, the work will typically be done through a combination
of hired persons and volunteer labor. Structures in generally
closed religious communities will be cared for by the members
of the community, with little hired or volunteer work done
by “outsiders.” Such places include abbeys, convents, and
priories. Costs incurred will be paid for by pantheon funds
and contributions from the laity. With regard to other real
property, buildings and lands not used for worship, the most
common means for maintaining these will be through tenants.
The ones residing in the buildings, working the lands, will
pay a rent in cash, land produce, and/or labor to the ecclesiastical
owners. From such payments the real property will be maintained,
and excess from such contributions will assist the pantheon
in maintaining its religious places, support the general works
of the clergy.
Clerical labor should be evident from the
foregoing enumeration of with what the spiritual workers are
concerned. Although the upper ranks of the ecclesiastical
community are not much burdened with physical labor, they
are certainly fully occupied in other ways. In the middle
ranks of the clergy, there is a mixture of spiritual duties
and physical ones too. At the lower end of the spectrum,
and into the associated, non-priesthood orders (such as that
of the Friar Order), the emphasis shifts to include as much
or more physical labor as the sacred duties to be performed.
In general, such labor brings in income that supports the
workers, and excess of that will accrue to the benefit of
the Order, the pantheon, and thus eventually to the people
as a whole.
The seeking of charitable gifts is a necessity.
This is something that the clergy practices on all levels,
from highest rank to lowest. Considering the many duties
of needed to be performed, the needs of the state and its
folk, it is plain that additional funds and assistance of
many kinds that promote the efforts of the clergy benefit
all concerned. Certain sorts of ecclesiastics, and those
of the Friar Order in particular, eschew the ownership of
income-producing property, must depend mainly on charitable
gifts to support their work.
With the main concerns of the clergy enumerated,
it is time to move on to consider the daily routine of persons
so dedicated. Because of the variable nature of the deities
of a pantheon, exact schedules can not be set forth. However,
general routines can be established to some degree. While
this assumes a dawn-to-dusk sort of timetable, keep in mind
that it might actually be from noon to midnight, duck until dawn, or any variation that accords with
the nature of the deity being served.
The following extract from another article
I have written regarding this matter will establish the hierarchical
structure likely, and identify the persons concerned:
Prelate (representing the entire pantheon)
(equal to an emperor in precedence)
Sub-prelates (each representing a major deity of
the pantheon)
(equal to king or palatine noble, a prince or duke)
Sub-prelates (each representing a minor deity of
the pantheon)
(equal to a lesser noble, from viscount to baronet)
Grand
High Priest/Priestess |
Grand
High Priest/Priestess |
(of
the pantheon)—Serving |
(of
a major deity)—Serving |
a
state or region of the world |
a
state or region of the world |
in
a grand temple |
in
a grand temple |
(equal
to a duke) |
(equal
to a marquis) |
|
|
High
Priest/Priestess (of the |
High
Priest/Priestess (of a |
pantheon)—Serving
a part of |
major
deity)—Serving a part |
a
state or region of the world |
of
a state or region of the |
in
a grand temple |
world
in a grand temple |
(equal
to an earl) |
(equal
to a viscount) |
|
|
Master
of an order of warrior clergy |
Master
of an order of warrior |
(of
the pantheon) |
clergy
(of a deity) |
(equal
to a baron) |
(equal
to a lord) |
|
|
Prior
of an order of friars |
Prior
of an order of friars |
(of
the pantheon) |
(of
a deity) |
(equal
to a lord) |
(equal
to a baronet) |
|
|
Chief
Priest/Priestess* (of the |
Chief
Priest/Priestess* (of a |
pantheon)—Serving
a High |
deity)—Serving
either a High |
one
in the state or region |
one
in the state or region, or |
in
a temple |
else
representing a lesser deity |
(equal
to a baronet) |
in
a temple |
|
|
Abbot/Abbess
(of the pantheon) |
Abbot/Abbess
(of a deity) |
(equal
to a lord) |
(equal
to a baronet) |
|
|
Officiant
Priest/Priestess* (of the |
Officiant
Priest/Priestess* (of a |
pantheon)—Serving
a Chief |
deity)—Serving
a Chief one |
one
in the state or region in a |
in
the state or region in a |
temple,
alone in a chapel |
temple,
alone in a chapel |
(equal
to a grand knight) |
(equal
to a knight) |
|
|
Warrior-clergy
(of a pantheon) |
Warrior-clergy
(of a deity) |
(equal
to a grand knight) |
(equal
to a knight) |
|
|
Priest/Priestess
(of the pantheon)* |
Priest/Priestess
(of a deity)* |
—Serving
a locale in a chantry |
—Serving
a locale in a chantry |
(equal
to a esquire) |
(equal
to a gentleman) |
|
|
Under
Priest/Priestess (of the |
Under
Priest/Priestess (of a |
pantheon)—Serving
a locale at |
deity)—Serving
a locale at |
a
shrine |
in
a shrine |
(equal
to a gentleman) |
(equal
to a gentleman) |
|
|
Friars
(of a pantheon) |
Friars
(of a deity) |
|
|
Almoners
(of a pantheon) |
Almoners
(of a deity) |
|
|
Monks/Nuns
(of a pantheon) |
Monks/Nuns
(of a deity) |
Lay warriors
Lay ecclesiastical servants
Lay friars
Lay monks
*Here is
about the level at which a shaman fits in.
The above
sort of structure, altered to suit the culture and society
of a people, thus provides multiple layers of ecclesiastical
care.
¨
At the top we have the prelate in some especially holy place
where pilgrimages come for special things.
¨
Below that we have special grand temples in special places
in the state, also places for pilgrimage, of course, with
clerics of great potency.
¨
In the middle we have temples, places in cities and towns,
with potent heads and various lesser clergy because of the
needs to be served.
¨
Closer to the bottom there are the “parish” places of worship—fanes
and chantry—located in metropolitan wards, small communities,
and in the domiciles of warrior-clerics, priories, abbeys,
and convents.
¨
Scattered from middle to bottom there are chapels and shrines
for the immediate, and sometimes also special, needs of the
populace.
¨
Warrior-clergy protect the people.
¨
Friars preach and also educate, go from place to place to
assist with mundane and special problems.
¨
Monks educate the young, serve travelers, pray, and create
medicines and the like.
¨
Nuns help protect women and children, pray, teach, and create
medicines and the like.
What is a day in the life of a spiritual
worker like? Here we have the guidelines:
Grand Vicars: Those of the very highest
rank, the “royalty and great nobility” of the spirit workers
are busily engaged in matters of worship, ecclesiastical direction
concerns, and things pertaining to their state duties. They
are the pantheon’s prelate, sub-prelates of major deities,
and grand high priests & priestess. In general it is
assumed that while their schedule is less rigorous than those
beneath their station, such clerics are nonetheless fully
active on a daily basis. As exemplars, they will arise at
a set time, perform worship services, and fulfill such special
routine duties as are reserved to and required of a theurgist
of their calling and rank. Obviously the Prelate of the Olympian
Pantheon, for instance, will have a different routine than
will the Sub-prelate of Bacchus-Dionysus and the Grand High
Priestess of Artemis-Diana. As a general rule all such very
high ecclesiastics will be surrounded with various assistants
and servants, so that mundane things will be done for them
wherever possible. They lead busy but privileged lives, associate
mainly with the uppermost society, and enjoy all the comforts
and benefits allowed to them by their religious canons. The
daily routine of the highest of clerics might be something
like this:
Morning: (4th-7th
hours—4 AM to 8 AM)
Sleep (?), arise, perform ablutions, dress, worship, break
fast, read messages, receive intelligence.
Forenoon: (8th-11th
hours—9 AM to Noon)
Lead worship services, consult with secular rulers, perform
state duties, meet with foreign dignitaries, noon meal with such figures.
Afternoon: (12th-15th
hours—12 AM to 4 PM)
Perform state duties, meet with clerical associates, worship
services, conduct religious affairs.
Evening: (16th-19th
hours—5 PM to 8 PM)
Retreat for meditation, prayers, study, correspondence, conduct
religious services, sup; or after religious services attend
banquet
Night: (20th-23rd
hours—9 PM to Midnight) Conclude celebration or reading, always
prayers, retire and sleep.
Late Night: (24th-3rd
hours—1 AM to 4 AM)
Sleep.
High Clerics: “Lesser nobility” of ecclesiastical
sort are the high priests & priestesses, masters of orders
of warrior clergy, sub-prelates (or lesser deities), priors,
chief priests & priestesses, abbots & abbesses and
officiant priests & priestesses. All such persons will
have a considerable number of assistants and attendants, and
their station will admit to such privilege and luxuries are
commensurate with their religious canons. The daily routine
of the lower tier of the great ecclesiastics will be similar
to the uppermost one, might be something like this:
Morning: (4th-7th
hours—4 AM to 8 AM)
Sleep (?), arise, perform ablutions, dress, lead worship services,
break fast, read messages, receive intelligence.
Forenoon: (8th-11th
hours—5 AM to Noon)
Consult with advisors, perform official religious duties,
meet with dignitaries, noon
meal with such figures.
Afternoon: (12th-15th
hours—1 PM to 4 PM)
Perform official religious duties, meet with clerical associates,
perform worship services, attend to special matters.
Evening: (16th-19th
hours—5 PM to 8 PM)
Retreat for meditation, prayers, study, correspondence, conduct
religious services, sup; or after religious services attend
banquet.
Night: (20th-23rd
hours—9M to Midnight)
conclude festivities, or reading, always prayers, retire and
sleep.
Late Night: (24th-3rd
hours—1 AM to 4 AM)
Sleep.
General Ecclesiastics: Warrior-clergy members,
treated as of the aristocracy in social standing, fit into
this middle range where one finds the priests & priestess
and under priests & priestess that make up the bulk of
the ordained clergy, and who are in the middle social strata.
At the bottom of this class come the higher- ranking friars,
almoners, monks, and nuns. These ecclesiastics might have
assistants and/or servants, but might not. Their social station
and income will admit to some small privilege and minor luxuries,
again as allowed by religious canons. The daily routine
of the clerical “gentry” might be something like this:
Morning: (4th-7th
hours—4 AM to 8 AM)
Sleep (?), arise, perform ablutions, dress, engage in worship
services, break fast, receive instructions.
Forenoon: (8th-11th
hours—9 AM to Noon)
Consult with fellows, perform official religious duties of
sacred and/or secular nature, meet with visitors, visit with
parishioners, noon meal with such persons or at religious institution.
Afternoon: (12th-15th
hours—1 PM to 4 PM) Perform official religious duties of sacred
or secular nature, meet with supplicants, visit parishioners,
perform worship services, attend to special matters.
Evening: (16th-19th
hours—5 PM to 8 PM)
Visit parishioners, attend to special matters, retreat for
meditation, prayers, conduct religious services, sup; or after
religious services host meal for visitors of the needy.
Night: (20th-23rd
hours—9 PM to Midnight) dismiss guests, study, prayers, retire
and sleep.
Late Night: (24th-3rd
hours) Sleep.
Common Clergy: In the lower class are found
the mass of ordinary friars, monks, and nuns plus all lay
warriors, lay ecclesiastical servants, lay friars, and lay
monks. These common spiritual workers indeed do physical
labor in addition to their clerical activities. In most cases
the lower station they have admit to little privilege and
no luxuries, as much by choice as by stricture of religious
canons. The daily routine of the ordinary low ecclesiastics
might be something like this:
Morning: (4th-7th
hours—4 AM to 8 AM)
Arise, perform ablutions, dress, engage in worship services,
break fast, receive instructions, perform physical labor duties.
Forenoon: (8th-11th
hours—5 AM to noon)
Carry on with religious duties of sacred and/or secular nature,
engage in worship services, noon
meal with fellows at religious institution or amidst those
that are being served.
Afternoon: (12th-15th
hours—1 AM to 4 PM)
Carry on with religious duties of sacred and/or secular nature,
attend to special matters as required.
Evening: (16th-19th
hours—5 PM to 8 PM)
Finish work or labor, retreat for meditation, prayers, engage
in worship services, sup, brief study.
Night: (20th-23rd
hours—9 PM to Midnight) Prayers, retire and sleep.
Late Night: (24th-3rd
hours) Sleep.
Shamans, coming from a less stratified and
codified societal form are not so easily placed. In effect
most of their higher-ranked membership will be of the upper
class of whatever society they belong to. The lower-ranked
shamans will be in whatever group falls just under the upper
one of the society. A few might be found in the lower strata
of their society. |