The Formative stage, from about 500 BCE to 200 AD of which the periods of Monte Alban I and II are attributed to, is characterized by a shift to sedentary settlements and the practice of agriculture for subsistence. From 200–900 AD in the Monte Alban III period, the Classic stage witnessed the rise of social and political structures in the Zapotec civilization. This period also saw a surge in religious activity within the state leadership of the society. Later, during the “Militaristic stage” of Monte Alban IV–V from around 900–1521 AD, a rise in military influence common among Mesoamerican societies led states to become mired in warfare and "cults of war". The Zapotecan language group is composed of over 60 variants of Zapotecan, as well as the closely related Chatino language. The major variant is Isthmus Zapotec, which is spoken on the Pacific coastal plain of Southern Oaxaca's Isthmus of Tehuantepec. Though the Zapotecs are now largely Catholics, some of their ancient beliefs and practices, such as the burial of the dead with valuables, still survive. Some images of local Catholic saints resemble the old gods of the Zapotecs. One example is of San Pedro who resembles the Zapotec rain god Cocijo. The first missionaries among the Zapotecs were Bartolomé de Olmeda, a Mercedarian, and Juan Díaz, a secular priest, who was killed by the natives in Quechula near Tepeaca for having "overthrown their idols". At the time of the Spanish conquest of the New World, church and state were not separate in Zapotec society. In fact, the Zapotec lord was trained in religious practice as a requirement prior to taking power. There were large temples built called "yo hopèe," the house of the vital force, in which the priests performed religious rites. In the spiritual realm the "pè", or life force, lived within various natural elements including wind, breath and was believed to be the spirit, or vital force, of all beings. The priests, known as "copa pitào," who were mostly selected from the nobility, were provided their religious training before taking a position among the religious hierarchy. Commoners were also selected and trained to join the priesthood, but they were only allowed to join the lower ranks. The highest position was held by the "uija-tào," great seer, who was likened to the Pope in the Catholic church by Spanish accounts of the sixteenth century.