From this brief survey of the life of a woman at Zuñi, in so far as it can be distinguished from the general life, we get the impression that the differentiation of the sexes follows lines of least resistance which start from a fairly fundamental division of labor. From being hunters and trappers men become herders of the domestic animals, drivers or riders. Trade journeys and trips for wood or for the collecting of other natural resources are associated with men, and work on the things acquired is men’s work—men, for example, are wood cutters, and bead makers, whether the objects are for secular or sacerdotal use. Analogously all work upon skins or feathers is work for men whether it leads to the manufacture of clothing or to communication with the supernaturals. Again, as farmers, men are associated with that system of supernatural instrumentalism for fertility and weather control which constitutes in large part Zuñi religion. In other words, the bulk of the ceremonial life, a system for the most part of rain rituals, is in the hands of the men. So is government. The secular officers are merely representatives of the priests. Zuñi government is a theocracy in which women have little part. The house and housekeeping are associated with women. Clay is the flesh of a female supernatural, and clay processes, brickmaking or laying or plastering, and pottery making are women’s work. There are indications in sacerdotal circles that painting is, or was thought of as, a feminine activity. Corn, like clay, is the flesh of female supernaturals, and the corn is associated with women. Even men corn growers are in duty bound to bring their product to their wife or mother. Women or women impersonations figure in corn rituals. It is tempting to speculate that formerly, centuries since, women themselves were the corn growers. To-day, at any rate, the preparation of corn, as of other food, is women’s work. Wherever food and its distribution figure in ceremonials, and there is a constant offering of food to the supernaturals, women figure. Fetiches are attached to houses and in so far as providing for these fetiches is household work, it is women’s work and leads to the holding of sacerdotal office by women. The household rather than ties of blood is the basis of family life. The children of the household are more closely attached to the women than to the men. One expression of this attachment is seen in reckoning clan membership through the mother.