The Eskimo knows nothing of private property in land; yet there seems to be a recognised rule that no one shall pitch a tent or build a house at a place where people are already settled without obtaining their consent.
As an example of their consideration for each other in this respect I may cite a custom which was thus described by Lars Dalager more than a hundred years ago: ‘In the summer, when they take their tents and baggage with them, and think of settling down at a place where other Greenlanders are living, they row very slowly towards the shore, and when they come to within a gunshot of it they stop and lie upon their oars without saying a word. If those on shore are equally silent and give no sign, the newcomers think they are not wanted and therefore row away as fast as possible to some unoccupied place. But if those on shore, as generally happens, meet them with compliments, such as: “Look here! here are good places for your tents, a good beach for your woman-boats—come and rest after the labours of the day!” they, after a little consideration, lay in to the shore where the others stand ready to receive them and to help with the landing of the baggage. But when they are starting again, the people of the place confine themselves to helping in the launch of the woman-boat, and let the strangers themselves see to the rest, unless they happen to be very good friends or near relations, in which case they are despatched with the same marks of honour with which they were received, and with some such phrases as this: “Your visit will be a pleasant memory to us.”’[21]
We may perhaps find the rudiments of the conception of private property in land in the fact that where dams have been built in a salmon river to gather the fish together, it is not regarded as the right thing if strangers come and interfere with the dams or fish with nets in the dammed-up waters, as Europeans were often in the habit of doing in earlier times. This too is mentioned by Dalager.
Driftwood belongs to whoever first finds it floating in the sea, wherever it may happen to be. In order to sustain his right to it, the finder is bound to tow it ashore and place it above the high-water line, if possible marking it in one way or another. For this form of property the Eskimo has the greatest respect, and one who has left a piece of drift-wood on the shore may be sure of finding it again even several years after, unless Europeans have come along in the meantime. Any one taking it would be regarded as a scoundrel.
As to their customs in lending and trading, I may again quote Dalager: ‘If one man lends another anything, for example a boat, a harpoon, a fishing-line, or other sea-implement, and it comes to harm—if, for instance, the seal gets away with the harpoon, or the fish breaks the line, or the fish or seal does injury to the boat—the owner must bear the loss, the borrower making no reparation. But if anyone borrows darts or implements without the knowledge of the owner, and they come to harm, the borrower is bound to make good the damage. This happens very seldom; for a Greenlander must be hard pushed before he will trouble his neighbour to lend him anything, for fear of any harm occurring to it.’
‘When one makes a purchase from another, and the wares do not suit him, he can return them even after a considerable time has elapsed.’
‘If one buys of another such costly things as a boat or a gun, and the buyer is not in a position to satisfy the seller in ready money, he is allowed credit until he can pay up. But if the debtor dies in the meantime, the creditor never makes any claim. This,’ adds Dalager, ‘is an inconvenient habit for the merchants of the colony, who are always bound to give credit; whereof I have had several experiences, especially this year, many of my debtors having departed this life, and thus brought me into considerable perplexity.’
On his complaining to ‘some influential and reasonable Greenlanders,’ they advised him ‘to register his claim at once, but to let the man’s lice die in the grave (as they expressed it) before he proceeded to execution.’
Beyond the articles above enumerated,[22] the Greenlander, according to his primitive customs, can possess but little. Even if he had a faculty for laying up riches, which he very seldom has, his needier fellows would have the right to enforce a claim upon such of his possessions as were not necessary for himself. Thus we find in Greenland this unfortunate state of things: that the European immigrants, who are in reality supported by the natives, often become rich and live in abundance (at any rate, according to the Eskimo ideas), while the natives themselves are in want.