The second part of our problem must now be faced: whenever there is a certain number of families aggregated (permanently or temporarily), what are the features of their social contact in daily life? What are their dwellings? Do they belong to several families or only to one? Are there any rules of camping, or do they camp quite promiscuously? And if there are any customary rules, of what status are they the expression? Besides the answers to these questions, we shall find also that there are rules for occupying the huts, for eating, etc. In general, all our questions will tend to elucidate whether there is a quite unlimited, promiscuous social contact among the members of an aggregate, or whether there are facts pointing to the isolation and separation of the individual families. Undoubtedly there is a difference between aggregation which is merely temporary and that which is permanent; we shall try to find traces of this difference indicated in the statements. These latter are not very rich in information. The facts themselves seemed perhaps to the majority of our informants much too commonplace and unimportant. But we owe to some of the deeper and more conscientious observers highly interesting details in this connection. More especially this remark applies to Howitt and some of his correspondents. We begin with these statements. _Statements._--We have a clear and detailed description of the mode in which a camp was disposed amongst the Kurnai as well as of the mode in which a hut was inhabited in this tribe.[461] As a rule each hut was inhabited by a man and his wife. Even if some families[462] were closely related,[463] a certain distance was kept between their camps, which increased as the consanguinity diminished.[464] A man's parents could occasionally sleep with him and his wife in the same hut. But his sister-in-law or his brother would not sleep in the same hut.[465] We see, therefore, that each married couple occupied a separate hut, and that even near relatives would not be admitted, especially if sexual jealousy were possible. In the hut "custom regulates the position of the individual. The husband and wife would sleep on the left-hand side of the fire, the latter behind it, and close behind her the children; nearest to them the little boy, if any, next to him the little girl";[466] bigger children camped separately. We shall find this statement confirmed by another set of facts. Similar rules and customs applied as well to the Maneroo aborigines of New South Wales (Murring)[467] as to the Wurunjerri[468] of East Victoria. [461] Howitt, _Kam. and Kurn._, pp. 208-210, and _Nat. Tr._, pp. 773-776. [462] I use the word family only in the sense of a man, his wife or wives, and their offspring before reaching puberty. [463] As in the example; _Kam. and Kurn._, p. 209. [464] See this example and diagram in _Nat. Tr._, p. 774.