The following statements it will be seen present but little field for correction. What we are asking for in this place are merely facts which are evident and palpable enough not to escape the attention of even ordinary observers. Only the betrothal ceremonies and acts seem to have been more esoteric, and therefore they are reported in only a few cases, where the authors were more intimately acquainted with native customs and ideas. _Statements._--Amongst the Kurnai marriage was brought about generally by elopement; sometimes by capture; and less frequently by exchange or by gift.[40] In cases of elopement "the male relatives searched for her (the fugitive), sometimes with success, sometimes without success. If the couple could remain away till the girl was with child ... she would be forgiven."[41] Otherwise, if found, she was badly chastised, and the man had to fight her relatives. If they should persevere in their plans and elope two or three times ... they would be forgiven.[42] The Kurnai are the only people among whom elopement was the general rule. The punishment was there accordingly not very severe, and the marriage legalized in case of perseverance, or if the couple were skilful enough not to allow themselves to be soon caught. [40] Howitt, _Kamilaroi and Kurnai_, p. 343. See also their modes of getting females by capture. Compare pp. 200 _sq._ and pp. 348 _sq._ [41] p. 202. [42] _Ibid._ J. Bulmer, Lake Tyers, Gippsland, says that among the Gournditch-Mara the majority of wives were obtained by exchanging a sister or a near relative. Elopement was always followed by bloodshed.[43] "Marriage was by betrothal of children by their respective parents, therefore by exchange of sisters," says Howitt[44] of the same tribe. [43] In Brough Smyth, i. p. 77. Compare also Howitt, _Kamilaroi and Kurnai_, p. 350. [44] _Nat. Tr._, p. 249. Exchange of sisters (own or tribal) was practised by the Youin; the marriage being arranged by the fathers; there was a mutual public agreement between them. "The two being thus promised to each other, the girl is looked upon as the future wife of the boy." In cases of elopement, if there was a baby the marriage was legalized, especially if a sister (tribal or own) could be given in exchange.[45] Here we may note that the arrangement was made publicly, during one of the tribal gatherings. The future brothers-in-law exchange gifts, and on the day of the arrangement keep ostentatiously the whole time together. Thus the whole affair was known to everybody and had a sort of tribal approval. [45] Howitt, _Nat. Tr._, p. 263 264. Compare also _Trans. R.S.V._, p. 117.