It has taken me some time to explain these points in anthropological science, which appear to me not to have received proper consideration at the hands of the masters of the science, but which are essential factors in the history of man and are necessary to a due consideration of the position occupied by folklore. The chief results obtained are:—
(1) Migratory man would deposit his most rudimentary social type not at the point of starting his migration, but at the furthest point therefrom.
(2) Custom due to the migratory period would continue after real migratory movement had ceased, and from this body of custom would be derived all later forms of social custom.
(3) Non-kinship groups are more rudimentary than kinship groups, and are still observable in savage anthropology.
(4) Anthropological evidence must be based upon the whole of the characteristics of human groups, not upon special characteristics singled out for the purpose of research.
It is with these results we have to work. They will help us to see how far the facts of anthropology, which begin far behind the historical world, have to do with the problems presented by folklore as a science having to deal with the historical world.
II
We may now inquire where anthropology and folklore meet. It is significant in this connection that in order to reach back to the earliest ages of man, our first appeal seems to be to folklore. The appeal at present does not lead us far perhaps, but it certainly acts as a finger post in the inquiry, for Dr. Kollmann, rejecting the evidence of the Java Pithecanthropus erectus as the earliest palæontological evidence of man, advances the opinion that the direct antecedents of man should not be sought among the species of anthropoid apes of great height and with flat skulls, but much further back in the zoological scale, in the small monkeys with pointed skulls; from which, he believes, were developed the human pygmy races of prehistoric ages with pointed skulls, and from these pygmy races finally developed the human race of historic times. And he relies upon folklore for one part of his evidence, for it is this descent of man, he thinks, which explains the persistency with which mythology and folklore allude to the subject of pygmy people, as well as the relative frequency with which recently the fossils of small human beings belonging to prehistoric times have been discovered.[329] It must not be forgotten, too, that this remote period is found in another class of tradition, namely, that to which Dr. Tylor refers as containing the memory of the huge animals of the quaternary period.[330]
It must be confessed that we do not get far with this evidence alone. If it proves that the true starting point is to be found in folklore, it also proves that folklore alone is not capable of working through the problem. Anthropology must aid here, and I will suggest the lines on which it appears to me it does this.
Our first effort must be made by the evidence suggested by the conjectural method. This leads us to small human groups, each headed by a male who drives out all other males and himself remains with his females and his children. Sexual selection thus acts with primitive economics[331] in keeping the earliest groups small in numbers, and creating a spreading out from these groups of the males cast out. We have male supremacy in its crudest form accompanied by an enforced male celibacy, so far as the group in which the males are born is concerned, on the part of those who survive the struggle for supremacy and wander forth on their own account. Marking the stages from point to point, in order to arrive at a systematic method of stating the complex problem presented by the subject we are investigating, we can project from this earliest condition of man's life two important elements of social evolution, namely—