Even when women are initiated into the Kachina society, or are associated with the ashiwanni or rain priests, their functions seem to be primarily of an economic or housekeeping order. The women members of the rain priesthoods have to offer food every day to the fetiches of these sacerdotal groups—to stones carved and uncarved, and to cotton-wrapped lengths of cane filled with “the seeds the people live by.” For the seed fetiches to be in any way disturbed in the houses to which they are attached, involves great danger to the people, and on a woman in the house, the woman member of the priesthood, falls the responsibility of guardianship or shelter. But even these positions of trust are no longer held by women—there are only six women ashiwanni among the fifteen priesthoods. The woman’s position among the paramount priesthood, the rain priesthood of the North, has been vacant now for many years—no suitable woman being willing, they say, to run the risks or be under the tabus of office. Aside from this position of woman ashiwanni, women count for little or nothing in the theocracy of Zuñi. They were and are associated with the men priests to do the work pertinent to women. In the case of the Zuñi pantheon or its masked impersonations, the association is needed to satisfy or carry out, so to speak, Zuñi standards or concepts of conjugality. The couple rather than the individual is the Zuñi unit. Sometimes, in ceremony or in myth, the couple may consist of two males.