We read in Spencer and Gillen[940] that a man shares his food with his father-in-law and other relatives. It is there explicitly stated that he shares it not only with his actual but also with his tribal relations; in another place, however, the same subject is treated as if the father-in-law in question were the actual one, not a group of them. So we read[941] that if the man or boy neglected his father-in-law the latter would take revenge at the initiation ceremony; and that the giving of food may be considered as a form of payment for his wife.[942] [940] _Nat. Tr._, p. 469. [941] _Nor. Tr._, pp. 610, 611. [942] Compare above, ch. ii. Among the Bunya people (Turrubul tribe, near Brisbane), the trees belonged to the people of the place. Visitors might be invited to the feast; but they "purchased bags of the seeds when they returned home."[943] [943] Petrie, Howitt's _Nat. Tr._, p. 768. Exact rules of division of game are followed among some Queensland blacks (North-West Central), "the best part going to the father's camp, the next to the father's brother."[944] The man himself goes often very short, being with his gin quite neglected. [944] Palmer, _J.A.I._, xiii. p. 285. Among some of the West Australian tribes (Murchison District, Watchandee tribe) a very high degree of communism in food is reached among the men. If a man was unlucky at the chase he was sure to receive food in the evening at camp from all the other hunters. Was a man pre-eminently successful, he divided his booty with all his friends.[945] We find also another testimonial to the high liberality of the natives and their sense of communism, in a passage of the same writer,[946] where we are informed that a native supplied a party of white settlers with game for many days, being told that they were short of food. [945] Oldfield, p. 271. [946] _Ibid._, p. 226.