When we are told by one Greek writer ‘that its aboriginal tribes inhabit Britain, in their usages still preserving the primitive modes of life, and that they have many kings and princes;’[241] by another, ‘that there are several states amongst them. Forests are their cities; for having enclosed an ample space with felled trees, here they make themselves huts and lodge their cattle;’[242] when Cæsar tells us of the inhabitants of the interior, whom he calls indigenous, that ‘they did not resort to the cultivation of the soil for food, but were dependent upon their cattle and the flesh of animals slain in hunting for their food;’[243] when Solinus reports of the inhabitants of the five Western Isles forming the southern group, that ‘they knew nothing of the cultivation of the ground, but lived upon fish and milk,’ which latter implies the possession of herds of cattle, ‘and that they had one king, who was not allowed to possess property;’[244] when Tacitus speaks ‘of the numerous states beyond the Firth of Forth,’ and describes the great Caledonian army which Agricola encountered at the Mons Granpius as a federation of all the states of the northern population; and when we are told of the two great divisions of them in the third century—the Caledonians and the Mæatæ—‘that they inhabit mountains wild and waterless, and plains desert and marshy; that they live by pasturage and the chase, and that their state is chiefly democratical;’[245]—we can see that they consisted of an aggregation of tribes occupying the land in common, and whose chief possessions consisted of cattle. When these writers add that they had their wives in common, they indicate at least that looser relation between the sexes which usually prevailed before the introduction of Christianity had invested a stricter rule of marriage with its sanction, and which led to a connection through females as being regarded with more favour than that through males. [Sidenote: The tribe among the Picts.]