it is a comparatively late
institution among Indo-European peoples. As a matter of fact, this is
the case; for the two kinds of family, the family as seen in savage
society and the family as it appears among the antiquities of the
Indo-European people, are totally distinct in origin, in compass, and
in force; while welded between the two kinds of family is the whole
institution of the tribe. It is no use introducing the theory adopted
by Grote, Niebuhr, Mommsen, Thirlwall, Maine, and other authorities
who have studied the legal antiquities of classical times, that the
tribe is the aggregate of original family units. Later on I shall show
that this cannot be the case. The larger kinship of the tribe is a
primary unit of ancient society, which thrusts itself between the
savage family and the civilised family, showing that the two types are
separated by a long period of history during which the family did not
exist.

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 presen