from which in times past they have proceeded. There is no other course, and the very limitations of primitive life prevent us from considering the possibility of any other course. Either of these alternatives allows us to consider the examples of hostile inter-grouping as sufficient to supply us with the vantage ground for observation of man in his earliest stages of existence. Perhaps each of them may contain somewhat of the truth. But whatever may be considered as the true cause of the pygmy level of culture, there is an underlying factor which must count most strongly in its determination, namely, that these people are the people who in the process of migration have been pushed out to the last strongholds of man. Whether they could not or would not conform to the newer condition of stationary or comparatively stationary society is not much to the point in presence of the fact that nowhere have they conformed to this standard of existence. Moreover we are entitled to the argument, which has been the main point advanced in connection with the anthropological problems we are discussing, that the most primitive type of man must of necessity be sought for, and can only be found at the extremes of the migration movement wherever that is discernible.[354] The question now becomes, can we by means of recognisable links proceed from the rudimentary kinless stage of society to the earliest stage of kinship society? This is a most difficult problem, but it must be solved. If the rudimentary kinless groups do indeed constitute a factor in human evolution, they are a most important factor. If they do not constitute such a factor, they can only be accidental productions, the sport of exceptional circumstances not in the line of evolution, and as such they are not of much use in anthropology. It will be seen, therefore, that the connection between rudimentary kinless society and the earliest, or representatives of the earliest, kinship society, is an essential part of an inquiry into origins.