MARRIAGE RULES OF AUSTRALIAN TRIBES. 537 
North Queensland. In Central Australia, extending from 
the area of the two-class system north of Lake Eyre, probably 
to the north and north-west coast, there are systems which, 
built on the same foundation and on the same lines, have 
developed eight sub-classes by subdivision. In them, 
according to the splendid researches of Messrs. Spencer and 
Gillen, their rules of marriage are constructed on the same 
lines, but more fully developed to fit the subordinates, as 
those of the Kanulari. 
To complete this brief outline of the marriage rules of 
Australian tribes, which will be fully dealt with in a work 
which I have now in hand, I add a fourth diagram of the 
rule which obtained in the now practically extinct 
Woéworung tribe of Southern Victoria. 
In it the two-class system obtained, but apparently 
through the action of male descent, the two classes had 
become localised, so that each name was restricted to certain 
localities. The class-names Bungil and Waaug were inter- 
marrying and exogamic, with inheritance of name by children 
from their father. In addition to this it may be noted that 
as these names were restricted to certain localities, these 
had become exogamic factors. Where in such tribe, as for 
instance the Kurnai of Gippsland, the class-names had 
disappeared, exogamy attached absolutely to locality. 
Diacram LV. 
1) M. Bungil < Elder Br. of (2) M. Bungil ——— (7) M. Waaug Elder Br, (6) > M. Waaug 
(3) F. Waaug. [8] F. Bungil 
[4] M. Bungil — [5] F. Bungil [9] M. Waaug — [10] F. Waaug. 
The two elder brothers Bungil (1) and Waaug (6) arranged 
for the mutual exchange in marriage of the children 4 and 
6, and 9 and 10 of the respective younger brothers. 
This diagram shows a fundamental] similarity with the 
Ugarabana rule. If we substitute male descent in the 
former the principal difference would be in the action of the 
elder sister of the child’s mother being the person to promise 
her to him in marriage. In both cases there is a further 
resemblance which is not shown in the diagram. The girl’s 
er woman’s brothers in each case have a voice in her disposal, 
the main difference being that with the Woéworung it is the 
elder son of Bungil (1) and of Waaug (7) regulating who 
- has a voice in the matter, but under the class system of 
relationship he is, of course her elder brother. 
