The term ‘Chief’ in the depth-psychology corpus occupies a revealing intersection of archetype, social structure, and symbolic authority. It appears not as a mere political designation but as a living symbol of integrated masculine power—what Moore and Gillette identify as the condensed prototype of King, Warrior, Magician, and Lover before those energies differentiated into separate social roles. In Moore’s reading, the prehistoric ‘chief’ was the sole individual in the tribe who experienced psychological wholeness, carrying all four masculine archetypes simultaneously. This understanding resonates with Turner’s anthropological fieldwork on chieftainship among the Ndembu, where the chief’s installation rites enact the paradox of structural power subjected to communitas—he must be humiliated before he can rule. The I Ching tradition, as rendered by both Ritsema/Karcher and Wang Bi, encodes ‘Chief’ (CHUN) etymologically as ‘mouth and director, giving orders’—a figure of effective, ordered governance. Radin’s Trickster material presents the chief as the social norm against which the trickster defines himself through transgression. Freud’s taboo studies reveal the chief as a figure of concentrated sacred danger, whose touch defiles in proportion to his rank. Benveniste’s etymological strand connects chieftainship to military command through the Germanic Herjan. Together these voices construct the chief as a complex of wholeness, ordering authority, sacred vulnerability, and psychic integration.