It is first to be noted that the custom in question exists side by side with individual marriage. We find this expressly stated in three places by Howitt.[312] But besides these merely verbal assertions of authorities, we have much better proofs of the assertion in the facts related by them concerning the _Pirrauru_ customs. From these facts it clearly appears that individual marriage existed quite independently of the _Pirrauru_ relation, and that it was even only slightly affected by this relation. We shall enumerate the most important features of the _Pirrauru_ custom of which we are informed, occasionally remarking under each heading what is the difference between marriage and the _Pirrauru_ relation. It will appear that many of the factors that constitute marriage are completely absent in that relation, and that others play in each quite a different rôle. [312] _J.A.I._, xx. p. 53, _Smith. Rep._, p. 807, _Trans. R.S.V._, p. 100. In _J.A.I._, xx. p. 53, Howitt says that among all these tribes there are two forms of marriage. "There is a marriage ... which may be spoken of as 'individual marriage.'" "There is also a marital relation existing between a man and a number of women, or between a woman and number of men. This latter connection may be spoken of as group marriage." We see that Howitt uses here the word "marriage" only to design the individual union, and speaking about the _Pirrauru_, correctly employs the words "marital relations." This sounds quite differently from the repeated denial that the "individual marriage does not exist in the tribes" made by Spencer and Gillen (_Nat. Tr._, pp. 63, 109; _Nor. Tr._, p. 140). And again Howitt says (_Trans. R.S.V._, p. 115), "Individual marriage in Australian tribes has been evident to every one, but beside it exist also group marriages." 1. In the first place, let us ask how was the _Pirrauru_ relation brought about. We are informed that on the occasion of large tribal gatherings such as corroborees, invitation gatherings, etc., when the whole tribe was present, the old men and the heads of the totems, assembled in camp council, decide which men and women should be allotted to each other. The result of this decision is then publicly announced.[313] Now we know[314] that the individual or Tippa Malku marriage is brought about in quite a different way: the girl is promised as an infant to her future husband. Such an infant betrothal is usually accompanied by exchange of females; and the decision lies in the hands of the girl's family (her mother's brother). We see that the mode of obtaining the individual Tippa Malku wife is quite different from the way in which the _Pirrauru_ relationship is established; and we see also that the latter does not show any of the characteristics which enforce and express the individual character of marriage. [313] Howitt, _J.A.I._, xx. p. 56. _Smith. Rep._, p. 807.