article that lends itself to common use, it may pass into the common stock of the community.
As regards this common stock, no concept of ownership, either communal or individual, applies in the primitive community. The idea of a communal ownership is of relatively late growth, and must by psychological necessity have been preceded by the idea of individual ownership. Ownership is an accredited discretionary power over an object on the ground of a conventional claim; it implies that the owner is a personal agent who takes thought for the disposal of the object owned. A personal agent is an individual, and it is only by an eventual refinement—of the nature of a legal fiction—that any group of men is conceived to exercise a corporate discretion over objects. Ownership implies an individual owner. It is only by reflection, and by extending the scope of a concept which is already familiar, that a quasi-personal corporate discretion and control of this kind comes to be imputed to a group of persons. Corporate ownership is quasi-ownership only; it is therefore necessarily a derivative concept, and cannot have preceded the concept of individual ownership of which it is a counterfeit.
After the idea of ownership has been elaborated and has gained some consistency, it is not unusual to find the notion of pervasion by the user's personality applied to articles owned by him. At the same time a given article may also be recognized as lying within the quasi-personal fringe of one person while it is owned by another—as, for instance, ornaments and other articles of daily use which in a personal sense belong to a slave or to an inferior member of a patriarchal household, but which as property belong to the master or head of the household. The two categories, (a) things to which one's personality extends by way of pervasion and (b) things owned, by no means coincide; nor does the one supplant the other. The two ideas are so far from identical that the same object may belong to one person under the one concept and to another person under the other; and, on the other hand, the same person may stand in both relations to a given object without the one concept being lost in the other. A given article may change owners without passing out of the
