The substantial fact upon which the strategy of ownership converges is this usufruct of the industrial arts, and the tangible items of property to which the claims of ownership come to attach will accordingly vary from time to time, according as the state of the industrial arts will best afford an effectual exploitation of this usufruct through the tenure of one or another of the material items requisite to the pursuit of industry. The chief subject of ownership may accordingly be the cultivated trees, as in some of the South Sea islands; or the tillable land, as happens in many of the agricultural communities; or fish weirs and their location, as on some of the salmon streams of the American north-west coast; or domestic animals, as is typical of the pastoral culture; or it may be the persons of the workmen, as happens under divers circumstances both in pastoral and in agricultural communities; or, with an advance in technology of such a nature as to place the mechanical appliances of industry in a peculiarly advantageous position for engrossing the roundabout processes of production, as in the latterday machine industry, these mechanical appliances may become the typical category of industrial wealth and so come to be accounted “productive goods” in some eminent sense. The institutional change by which a pecuniary regulation of industry comes into effect may take one form or another, but its outcome has commonly been some form of ownership of tangible goods. Particularly has that been the outcome in the course of development that has led on to those great pecuniary cultures of which Occidental civilisation is the most perfect example. But just in what form the move will be made, if at all, from free workmanship to pecuniary industry and ownership, is in good part a question of what the material situation of the community will permit. In some instances the circumstances have apparently not permitted the move to be made at all. The Eskimo culture is perhaps an extreme case of this kind. The state of the industrial arts among them has apparently gone appreciably beyond the technological juncture indicated above as critical in this respect. It involves a considerable specialisation and accumulation of appliances, such as boats, sleds, dogs, harness, various special forms of nets, harpoons and spears, and an elaborate line of minor apparatus necessary to the day’s work and embodying a minutely standardised technique. At the same time these articles of use, together with their household and personal effects, represent something appreciable in the way of portable wealth. Yet in their economic (pecuniary and industrial), domestic, social, or religious institutions the Eskimo have substantially not gone beyond the point of customary regulation commonly associated with the simpler, hand-to-mouth state of the industrial arts typical of the palæolithic savage culture. And this archaic Eskimo culture, with its highly elaborated technology, is