Bishop Salvado, who speaks also of the great jealousy of the males and the fidelity exacted from the females,[508] gives us the following account of their mode of camping: "Lorsqu' une famille se dispose à dormir, les garçons qui ont passé l'âge de sept ans dorment seuls, autour du feu commun, les plus petits avec le père, et les enfants à la mamelle, aussi bien que les filles, quel que soit leur âge, avec la mère. Les femmes jouissent du droit d'ancienneté, la première dort plus près du mari, ainsi de suite."[509] Another passage[510] testifies also that they roam in single families; the reason alleged is easier food supply. [508] _Loc. cit._, p. 279. [509] _Loc. cit._, p. 280. [510] Salvado, _loc. cit._, p. 317. We read in Browne that one hut holds only two or three persons.[511] [511] _Loc. cit._, p. 448. The general inference to be drawn from these twenty-four statements is, roughly speaking, that the general features of native camp arrangements were orderliness, fixed rules, isolation of families, settled and restricted social contact, and by no means social communism and unregulated social promiscuity. Five instances give strict rules which obtain in arranging camps. These were probably much more widespread than might be supposed from these few instances. But, as mentioned above, these camp rules would probably fall into abeyance at once when the natives came in contact with civilization. It was only by attentive inquiries that Howitt extracted them from the natives. Besides these we read in fifteen statements that each family camped separately. So that twenty of twenty-four statements assert that there was in this respect complete isolation of the families. Sexual motives played undoubtedly an important part in this isolation. We are told so expressly in several places (Curr, Grey, Salvado, J. D. Lang). In the case of even friendly strangers a certain amount of mistrust--of evil magic as well as of actual bad intentions--may have operated. There are indications of it in statements of Br. Smyth and Grey. But in the detailed examples given by Howitt, where all the camping families are closely related and usually consist of more than one generation (father and sons, etc.), we can hardly conceive that either of the above-mentioned motives would come into play. At any rate this regulated camp order shows how important this question was in the native social life and how strong the idea must have been that each family had its own place apart from the others, and the more remotely related people were, the less intimate contact would be.