In the social hierarchy of Lirith Kai, the caste of nobles ranks higher than all others, since the noblemen (who were originally, and to a considerable extent still are, the professional warriors) are the ultimate defenders of the nation. (Even the priests admit this, acknowledging that Mantor has little inclination to spring to the defense of those who will not strive to defend themselves.) But the priestly caste ranks just below the nobles and above the others.

Note that this does not mean that every priest ranks socially below every noble! Not so. But if a priest and a nobleman are otherwise equal (in ability, age, wealth, etc.), then the nobleman will take precedence.

Unlike the caste of hereditary nobles, wherein a person is born to the rank s/he holds, the members of the priestly caste all begin (at least officially) as lowly students and work their way up. Within what might be called the "established" religions of Lirith Kai (the worship of Mantor and of the Drahnore and perhaps the Pelang deities), the lowest rank is that of student, and many who have no intention of ever entering the priesthood become students, for the best (and in some areas the only) schools in the Empire are run by the temples (with the exception of the Imperial Academies in Daiyla Kiv and a few other major cities, which are more or less equivalent to universities).

The first rank which is truly a part of the priesthood is the novice (when one has taken the first vows--some people remain novices all their lives), followed by aspirant (one who has taken further vows), under-priest (considered either the final preparatory or the first functional stage), three to five ranks which are merely called "priest" (the distinctions only matter to other priests), and upper priest (in most temples, an upper priest will be the most senior present, in which case he or she is called the "chief priest"). Then there is a gap in the direct hierarchy, those few who wish to advance stepping aside to become contemplatives (a sort of "graduate student"); many find the contemplative life congenial and go no further. Beyond that point, one may achieve the rank of abbot over a community of contemplatives. An abbot may "return to the world" and become a high priest, the chief religious authority in a region (usually a province). Those who finally tire of this burden (and likewise abbots who retire) become seniors; they may return to the contemplative life (often becoming scholars or hermits) or remain partly "in the world," using the wisdom developed by their training and experience as justiciars.

But what of those who follow divergent sects and minor cults? Socially, at least, they are regarded as inferior; within each group they have their own hierarchies (and they are so numerous that it would be unprofitable to recount them all here, wherefore I refer you to the articles on the individual sects, whenever they may be written). To outsiders, the members of ecstatic cults and sects are all dar-shiu, or "dervish." Unorthodox contemplatives are usually called bon'ki nai, "monk," by outsiders (members of orthodox monasteries are called "brothers" or "sisters" as appropriate). Unorthodox priests who fit into neither of these two "safe" categories are called bon'zhang, "teacher," and viewed with some unease. (They are usually suspected, often with some justice, of encouraging the practice of magic.)

The priestly caste, at least in theory, is open to students who may have been born into any caste. Many youths from the noble and merchant castes, and somewhat fewer from the farming caste, become students, but it is widely believed (with what accuracy, I don't know) that few who have not been born into priestly families continue with their studies to enter the active priesthood. Certainly having a priestly background and early life will tend to encourage and facilitate following that career.