Among the Woeworung girls were promised in infancy. The arrangement was entered into by the respective fathers, then made public. The old men of the tribe had to decide when the girl was to be handed over to her husband. There was a kind of betrothal ceremony consisting in a public giving up of the bride to the bridegroom.[46] [46] Howitt in _Trans. R.S.V._, p. 116. In the Bangerang tribe "wives were obtained by the exchange of females with any other tribe; so that a man who had a daughter, exchanged her for a wife, for himself or his son, as he thought proper." The custom of exchange of females was a check on abusive cruelty and ill-treatment by the husband. A Black said once to Curr, "If he beats my sister, I'll beat my wife."[47] [47] Curr, _Recollections_, p. 248. In the Victorian tribes described by Beveridge, girls were usually exchanged. It was the father who had to dispose of his girl; there was no betrothal ceremony. Only the woman was bound by the marriage; the man could always send her away.[48] [48] Beveridge, p. 22. Amongst the South-west Victorian tribes "parents betroth their children when just able to walk."[49] The arrangement was carried out by the respective fathers. As a sign the boy's father gives the girl an opossum rug, shows her attention, and gives her "nice things to eat." The girl's father visits sometimes her intended husband. "No marriage or betrothal is permitted without the approval of the chief of each party."[50] The girl's mother and aunts must not look at her intended husband from the moment of betrothal.[51] In cases of elopement against the wishes of parents fights take place. A second elopement makes the marriage lawful.[52] Exchange of sisters exists also, with consent of chiefs. The ceremony of betrothal is described at length by the same author.[53] The bride and the bridegroom are painted and specially dressed. Food is stored for the purpose, as feasting and amusement accompany the ceremony. The chief is present and gives his consent. Two months after the betrothal the two do not sleep alone, but with the bridemaid and brideman. The alleged approval of the chief in this statement would be interesting, but here we may mistrust our author, for the general information about the chiefs, their power, etc., seems to be not quite correct (see Curr, _A.R._, i. p. 53). Besides, the whole style of the book is not strictly scientific, and shows signs of literary embellishments. We must also attach some caution to the detailed description of the betrothal ceremony. It is the only account of a detailed and elaborate ceremony of this kind, with feasting, chief, abstinency, etc. Interesting and important as it is, we may attribute it to local exception, but we cannot consider it as established beyond doubt. [49] J. Dawson, p. 28. [50] _Ibid._, p. 28. [51] _Ibid._, p. 29.