gy of crime. He finds unnatural vices
frequent among horses, donkeys, cattle, insects, fowls, dogs, ants. The
phenomenon, he says, is usually observable in cases where the male
animal has been excluded from intercourse with females. Having
established his general position that what we call crimes of violence,
robbery, murder, cruelty, blood-thirst, cannibalism, unnatural lust, and
so forth, exist among the brutes--in fact, that most of these crimes
form the rule and not the exception in their lives--he passes on to the
consideration of the savage man. In following his analysis, I shall
confine myself to what he says about abnormal sexual passion.

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 reason