The next important question is the relation of the clan to the fraternities. Kroeber says that the one is social, and the other religious. Certain fraternities are widely distributed, and he has established for Zuñi, as Mrs. Stevenson did for Sía, that membership is voluntary, not clan-controlled, but follows blood or marriage connection. It is apparently true that in “certain cases succession to office in fraternities does depend on clanship.”[145] This is rather different from the situation in the Hopi pueblos, where the fraternities are at least definitely associated in the native mind with the clans of the same name. The function of the fraternities consists mainly in medicine-giving and in jugglery; though they take part in some of the communal ceremonies, they have no masked representations of deities, nor do they exercise their powers primarily for the bringing of rain. They have no right to the _kivas_, their meeting-place being in the front rooms of houses; they have official heads, but no priests. At Sía and presumably at Ácoma, the Koshare and the Cuiranná form one fraternity whose duty it is to guide and attend the K’at’sina in their masked dances. At Zuñi the clan is then a body of mildly social type, with prevailing if not important ritualistic functions,—those being exercised by individuals in virtue of their clan-membership, and never by the clan as a body.... Clans, fraternities, priesthoods, _kivas_, gaming-parties, are all dividing agencies, but by countering each other they cause segmentations which produce marvellous complexity, but never break national entity apart.[146] Certain other complexities of strain have arisen through the coming in to the pueblo of women from other nations. One Zuñi governor married a woman from the Cherokee Wolf clan, and as a matter of course she was received into their Coyote clan. In two or three generations it will be forgotten that her descendants were ever anything but Zuñi. Our author admits that the social fabric of Zuñi may be more closely knit than some others, but is of the opinion that all Southwestern tribes are so intimate that what is true of one may be predicated of the rest. At bottom, all Pueblo government is theocratic. Civil officers are chosen and may be deposed by certain priesthoods which are clan-associated. However great the divergence of opinion during the choice of candidates, no decision may be announced until a complete unanimity is agreed upon. The civil government is chiefly concerned with property, and equities in material things, individual or communal. The governor and lieutenant-governor must be of different clans, and, theoretically at any rate, so also are their aids. Certain officials serve only one year at a time, and as there is a general disposition to give equal representation in public affairs to each clan, such diffusion of power tends toward a community thoroughly welded together. According to Kroeber,