tribes, we may say that exchange of females and obligations, of gifts and hunting duties were geographically exclusive. Now it appears to me that exchange of females was a kind of marriage by purchase. If we regard as the chief feature of the latter the fact that the bridegroom has to contribute for his wife something of more or less equal value, we must agree that exchange of females was such a kind of contribution, and even a very fair one.[142] Besides, it appears that the exchange of females was often accompanied by exchange of gifts (compare p. 50, Yuin, Wotjobaluk). That the facts reported from the Central and Northern area show a form of marriage by purchase appears quite clear. [142] With reference to the Australian facts Dr. Westermarck makes the same remark. "The simplest way of purchasing a wife is no doubt to give a kinswoman in exchange for her."--_H.H.M._, p. 390. As a further characteristic feature we are told in several instances that such mutual agreements are made _publicly_, during great tribal gatherings, so that all the tribe knows about it (Yuin, Woeworung, New South Wales according to Mathews, New South Wales according to Hodgkinson). Or else the bride is publicly handed to the bridegroom (Narrinyeri, Lower Darling, Kuinmurbura, Fraser Island). In the Central and North Central tribes there are outward signs: the maternal uncle's hair worn under the arm-band; or hair is procured from the future mother-in-law. In some New South Wales tribes a necklace is worn as a sign of engagement (Hodgson). In some statements we are directly told that there is no _betrothal or marriage ceremony_ (in the six notes in _J.A.I._, xxiv.). But this negative evidence seems on one side to result from the slight and superficial acquaintance these observers had with the aborigines; on the other side from the fact that even in cases where we have such ceremonies described by very reliable informants and their binding power asserted, they are described as being so simple and insignificant, that it is easy to conceive they might readily escape the notice of even a good observer, or at least their nature and importance might be misunderstood. We possess nine statements about betrothal or marriage ceremonies. We have Dawson's detailed statement, which seems, nevertheless, not to be absolutely trustworthy. But we are also informed of the existence of some simple and apparently insignificant ceremonies by J. Bonney, Taplin, R. H. Mathew, Mrs. Langloh Parker, Spencer and Gillen, Roth, Fison's anonymous correspondent, Howitt on the Kuinmurburu, Wilson.[143] Some of these are our best sources. [143] Curr, _A.R._, i. p. 107, says also that in some tribes there are some insignificant marriage ceremonies.