He points out that in New Caledonia the male savages meet together at night in huts for the purpose of promiscuous intercourse (p. 42). The same occurs in Tahiti, where the practice is placed under the protection of a god. Next he alludes to the ancient Mexicans; and then proceeds to Hellas and Rome, where this phase of savage immorality survived and became a recognised factor in social life (p. 43). At Rome, he says, the Venus of the sodomites received the title of Castina (p. 38). Lombroso's treatment of sexual inversion regarded as a survival from prehistoric times is by no means exhaustive. It might be supplemented and confirmed by what we know about the manners of the Kelts, as reported by Aristotle (Pol. ii. 6. 5.)--Tartars, Persians, Afghans, North American Indians, &c. Diodorus Siculus, writing upon the morals of the Gauls, deserves attention in this respect.[37] It is also singular to find that the Norman marauders of the tenth century carried unnatural vices wherever they appeared in Europe.[38] The Abbot of Clairvaux, as quoted by Lombroso (p. 43), accused them of spreading their brutal habits through society. People accustomed to look upon these vices as a form of corruption in great cities will perhaps be surprised to find them prevalent among nomadic and warlike tribes. But, in addition to survival from half-savage periods of social life, the necessities of warriors thrown together with an insufficiency of women must be considered. I have already suggested that Greek love grew into a custom during the Dorian migration and the conquest of Crete and Peloponnesus by bands of soldiers. Cannibalism, Lombroso points out (p. 68), originated in necessity, became consecrated by religion, and finally remained as custom and a form of gluttony. The same process of reasoning, when applied to sexual aberrations, helps us to understand how a non-ethical habit, based on scarcity of women, survived as a social and chivalrous institution among the civilised Hellenes. Lombroso traces the growth of justice in criminal affairs, and the establishment of pains and penalties, up to the instinct of revenge and the despotic selfishness of chiefs in whom the whole property of savage tribes, including women, was vested. This section of his work concludes with the following remarkable sentence (p. 96): "The universal diffusion of crime which we have demonstrated at a certain remote epoch, and its gradual disappearance as a consequence of new crimes springing up, traces of which are still discoverable in our penal codes [he means revenge, the egotism of princes, and ecclesiastical rapacity], are calculated even more than the criminality of brutes to make us doubt of what metaphysicians call eternal justice, and indicate the real cause of the perpetual reappearance of crime among civilised races, namely atavism."