We have based our discussion of the _Pirrauru_ relation on a broad conception of marriage, determined by factors of the daily life, the household, the relation to children, etc. In our systematic and objective description of facts relating to the _Pirrauru_ relation we found in the first place that individual marriage exists besides the custom in question; that it has its radically distinctive features--a different form of betrothal or allotment of a wife to a man; an entirely different kind of sexual rights and privileges; and, what is perhaps the most important fact, an absolutely different aspect of the child question, connected with the fact that only a man and his wife form a real household, live in the same wurley, and share their food supply together and in common with their children. All these points constitute a real and radical difference between the individual marriage connected with the individual family, and the purely sexual connections involved in the _Pirrauru_ relation in its usual form, _i. e._ when the husband is present in camp. It is only during the latter's absence or during diplomatic missions that the _Pirrauru_ relation assumes at all the character of marriage: then both _Pirraurus_ occupy the same camp, the woman provides food for her _Pirrauru_, etc. But these occasions are only temporary and exceptional ones, and we are, unfortunately, not informed, even with the smallest degree of approximation, how often they may on the average occur, whether they are very rarely realized exceptions, or whether they are facts that take place fairly often. At any rate, it is certain that these essential features of the _Pirrauru_ relationship never take place simultaneously with the individual marriage. In other words, the individual marital relations are in force when the real husband is in camp and all rights (even the sexual ones) of the _Pirraurus_ cease. So that although the _Pirrauru_ relation, on exceptional and probably rarely recurring occasions, assumes a few more of the characteristics of marriage, it never becomes anything like actual marriage. And this is to be noted, too: the full actuality of _Pirrauru_ relations may come into force only under the condition that the husband be absent. It is only by an incorrect and superficial exaggeration of the sexual side of marriage, that the custom in question has been baptized group marriage.[344] And still less acceptable is the assertion that this "group marriage" is "the only form of marriage in existence" among the South Central tribes. [344] Unless we give to the word marriage a new meaning, which would be hardly useful.