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260 office, since the commander of the fighting forces was elected from among the Nacon, and held the position for three years. Other priests, who performed definite functions as assistants in certain ceremonies, were called Chac, and seem to have been to some extent the representatives of the Bacabs, since four officiated at once. Priests generally were called Ahkin, and the local clergy were nominated by the high-priest after examination in ritual and "science," i.e. divination, writing and calendrical interpretation. The priesthood at large educated candidates for admission to their order, including also the younger sons of chiefs, who often "entered the church." They lived in buildings close to the temples, and there were similar religious houses for the accommodation of celibate "nuns" who were under the protection of a "mother superior." Any lapse from chastity on their part was punished with death, but any of the inmates might leave the establishment by permission and marry, just as in Mexico. It is probable that the buildings other than temples which survive in the ruined cities are either the residences of princes or religious establishments of this nature.

It seems likely that in the earlier times the priestly rule was paramount, and that the rulers were high-priests or vice versa. Even in Yucatan the traditions seem to point to a later transference of political power from sacred to secular rulers. Among the Quiché too, the first rulers, under whose guidance the principal migrations were made, held authority as the interpreters of the will of the gods assigned to the various divisions of the tribe, and the later chiefs claimed descent from them. Among the Kakchiquel there were two high-priests who held office for life, and were elected by the king and council. One of these seems to have supervised the ritual, while the other was the guardian of the sacred books and presided over the calendar. There were also certain old men who lived