The importance of women as the channel by which rank was transmitted is obvious from the genealogy of the Mexican sovereigns. As a rule brother succeeded brother, and in any case it was only the sons of ladies of rank who were elected to the throne. Though, however, the priesthood thus became confined to the exercise of its own complicated profession, it never lost its influence upon temporal affairs. Naturally the degree to which that influence could be exercised depended to some extent upon the personal character of the king, but it was always a power behind the throne, and when the king himself had been trained as a priest, as was the case with the last Montecuzoma, it had few limits, as the history of the conquest shows. The association of the god Quetzalcoatl with the kingly office invested the ruler with a semi-divine character, and the subordination of war to religion gave the priesthood tremendous power in the direction of military policy. The power of the king, apart from his "divine right," was based upon his offices as commander-in-chief and supreme judge, the military aspect of his position being emphasized by the fact that, from the time of Chimalpopoca, only those of the ruling family who had held the position of general were considered as candidates for the throne. In Michoacan however, though here too the king was the chief judge, it was the religious aspect of his office which predominated. The idol of the ruling class was in his especial care, and one of his most important. functions was the, at least nominal, provision of sufficient fuel for the sacrificial fires. For the rest, he was supported by a hierarchy of military and religious officers similar to, but less elaborate than, that of the ruler of Mexico.
At the time of the Spanish conquest the Mexican rulers maintained an elaborate court ceremonial and their appointments were truly magnificent. Diaz describes how the lord of Tezcoco came to meet the
