property and are handed down from generation to generation. If they are
used by anyone other than the owner, the privilege must be paid for.
Every salmon stream has its proprietor, whose summer camp can be seen
set up at the point where the run of the fish is greatest. Combined with
this private property in land there is a brisk trade up and down the
coast, and a tendency toward feudalism in the village communities, owing
to the association of power and social distinction with wealth and
property in land.[96]

[Sidenote: Land bond in pastoral societies.]

Among pastoral nomads, among whom a systematic use of their territory
begins to appear, and therefore a more definite relation between land
and people, we find a more distinct notion than among wandering hunters
of territorial ownership, the right of communal use, and the distinct
obligation of common defense. Hence the social bond is drawn closer. The
nomad identifies himself with a certain district, which belongs to his
tribe by tradition or conquest, and has its clearly defined boundaries.
Here he roams between its summer and winter pastures, possibly one
hundred and fifty miles apart, visits its small arable patches in the
spring for his limited agricultural ventures, and returns to them in the
fall to reap their meager harvest. Its springs, streams, or wells assume
enhanced value, are things to be fought for, owing to the prevailing
aridity of summer; while ownership of a certain tract of desert or
grassland carries with it a certain right in the bordering settled
district as an area of plunder.[97]

The Kara-Kirghis stock, who have been located since the sixteenth
century on Lake Issik-Kul, long ago portioned out the land among the
separate families, and determined their limits by natural features of