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

MARRIAGE AND RELATIONS OF SEXES 143
of a woman marrying successively several husbands of different
clans, disturbs the smooth-working of the social organization
considerably if there are children by each legal union, and in
particular it greatly restricts the choice of a mate. Dual clan-
membership may and does result in a large number of the members
of one clan being prohibited from selecting mates from some
other clan solely on the basis of the ï¬Åctitious membership of
that clan of some not very distant ancestor. It is this which
gives rise to what we may term “ linked clans ". For example,
it was stated above that men of the clan to which Luha belongs
do not marry women of Uraau, Rahulemp, or Tivulernp. This
is but one instance; there are several more of these "linked
clans “ between which marriage may not occur, although each
has its characteristic gong beat, its totem, its sacred place, and
other distinctive features, and in all other respects functions as
a single, exogamous unit. The informants stated about these
villages that at one time they were “ not friends â€ù, and that in
those days intermarriage was allowed, but that later they became
" friends ", after which marriage between them was impossible.
So far as could be ascertained, such a prohibition was in most
cases the outcome oi unions similar to those instanced above,
resulting in a dual clan-membership the tradition oi which has
persisted,
The position of Ambong Mweil opens up another interesting
problem : that of the relations between a man and his mother's
husbands other than his own father. In theory it would seem
probable that a boy, on the death of his father, would either be
cared for by some man of his father's group, or tailing that by a
male relative on the maternal side. The history of Amanrantus,
however, suggests that this is not so. It was stated that Aman-
rantus, when still a young man, was forced into a marriage with
Levesig by his “fatherâ€ù and "father's sisterâ€ù: and that in
making the payment of the pigs his mother, Viloor, led the
animals, while her husband Manbonggor pronounced the necessary
formulae. Now Amanrantus’ father was a man called Ha’ile of
Looremew, who took his elder brother's widow Viloor to wife,
and had two children by her of whom Amanrantus was the
younger (see Table D). It was after Ha’ile's death that Viloor
married for the third time, choosing Manbonggor of Leirip.
There is no evidence as to how old Amanrantus was when his