We have still a few examples to quote where there appears to be involved a tie between father and child established on other grounds than the sexual act. In some of the North Queensland tribes (Cairns district) "the acceptance of food from a man by a woman was not merely regarded as a marriage ceremony, but as the actual cause of conception."[642] A similar belief obtains among the Larrekiya and Wogait of Port Darwin. "The old men say that there is an evil spirit who takes babies from a big fire and places them in the wombs of women, who must then give birth to them. When in the ordinary course of events a man is out hunting and kills game or gathers vegetable food, he gives it to his wife, who must eat it, believing that the food will cause her to conceive and bring forth a child. When the child is born, it may on no account partake of the particular food which produced conception until it has got its first teeth."[643] In these cases we might look also for some material from which the ideas of individual paternity might have been evolved, but this is a supposition merely, which obviously is much less well founded than our inferences referring to the Central and North Central tribes. [642] J. G. Frazer, _Tot. and Exog._, i. p. 577, on the authority of Bishop Frodsham. [643] H. Basedow, _loc. cit._, quoted by Frazer, _Tot. and Exog._, i. p. 576. Let us turn to another portion of the continent, to the South-Eastern tribes, where the natives have to a certain extent inverse ideas on procreation. They seem to know that conception is due to copulation. But they exaggerate the father's part. The children are begotten "by him exclusively; the mother receives only the germ and nurtures it; the aborigines ... never for a moment feel any doubt ... that the children originate solely from the male parent, and only owe their infantine nurture to their mother."[644] This theory is not a logical and consistent one, but none of the aboriginal views possess these qualities! But this theory of procreation is quite clear and categorical in acknowledging exclusively what seems to the native mind important for the formation of consanguineous ties in the act of procreation. Let us adduce the examples in detail, as they are very instructive. The Wirdajuri nation[645] believe that the child "emanates from the father solely, being only nurtured by its mother." There is a strong tie of kinship between the child and the father; the latter nevertheless has not the right to dispose of his daughter in marriage; that is done by the mother and the mother's brother. We see here that curiously enough strong paternal consanguinity coincides with weakening of the _patria potestas_ (provided the information be accurate on both points). For disposal of the daughter is one of the chief features of a parent's authority over the child. Among the Wolgal the child belongs to the father, and he only "gives it to his wife to take care