[Note: this transcription was produced by an automatic OCR engine]

MARRIAGE AND RELATIONS OF SEXES 139
the latter. Later, Ailimbie married Limap, who was Amanrantus’
1'ather’s father's sister's daughter (that is his ï¬Årst cousin once
removed), and who is called by him uavu, grandmother (see
Table F). But though the relationship between Amanrantus
and Limap is closer than that between Amanrantus and Ailimbie
(for these cannot be nearer than second cousins once removed),
yet even after the marriage Amanrantus continues to call Ailimbie
teia and not aavu. ‘
Whether all these marriage prohibitions concern marriage
only, or Whether they regulate pre-marital and extra-marital
relations also, is not clear. One thing is certain, however, that
if a man had sexual intercourse with a woman of his own clan,
both would be banished to the bush and would be liable to be
APRilR = Q Q == 5‘
_ _ â€ù_ _ _ _‘ (Loortambriiat)
p AXLI!iBIE.= Limap HA ILE = Vilo or Liinap
(Amel Mbon) (Loor- (Looremew) (lumloor)
tambriiat)
‘~._ AMANRANTUS
‘_ (Looremew) _. -"
TABLE F
Showing dual relationship between Arnaurantus and Ailimbie of Amel Mbon.
(Broken lines indicate "c1assiï¬Åcatory " relationship.)
killed if they attempted to return to their village. It is not
deï¬Ånitely stated whether this holds true for periods of ceremonial
licence, but it is probably safe to infer, by analogy with the
customs of Mewun, that it does.
Among some of the marriages recorded there is evidence of
unions between people of different generations. This is, of
course, inevitable where a widow is taken by her husband's
sister's son, or as in the case of a marriage such as that recorded
between a woman and the brother of her father’s brother's wives,
for either she or her paternal uncles must thus have had consorts
a generation senior or junior. That a woman might be two genera-
tions below her husband is shown by the union of Tota and
Lining (v. Table G), but unfortunately we have no indication
i _ _