oped among the Trobriand Islanders; and a consideration of the way in which rank affects the individual will best explain the working of the general principle.
Rank is associated with definite hereditary groups of a totemic nature, which have already been designated here as sub-clans (see also ch. xiii, sec. 5). Each sub-clan has a definite rank; it claims to be higher than some, and admits its inferiority to others. Five or six main categories of rank can, broadly speaking, be distinguished, and within these the minor grades are of but small importance. For the sake of brevity and clarity, I shall chiefly concern myself with a comparison of the sub-clan of Tabalu, the highest of all in rank, with its inferiors.
Every village community "belongs to" or is "owned by" one such sub-clan, and the eldest male is the headman of the village. When the sub-clan is of highest rank, its oldest male not only is headman of his own village, but exercises over-rule in a whole district, and is what we have called a chief. Chieftainship and rank are, therefore, closely associated, and rank carries with it, not only social distinction, but also the right to rule. Now, one of these two attributes, but one only, social distinction, is shared by men and women alike. Every woman of the highest rank, that of Tabalu, enjoys all the personal privileges of nobility. The male members of the clan will perhaps say that man is more aristocratic, more guya'u than woman, but probably this merely expresses the general assumption of male superiority. In all concrete manifestations of rank, whether traditional or social, the two sexes are equal. In the extensive mythology re-
