matrilateral-cross-cousin marriage systems, or a means of articulating positive rules to define and rank a closed set of social categories, such as wife-givers superior or inferior to wife-takers. Nor at the opposite extreme can marriage be understood to result from 'the whims of two persons acting as private individuals' (Leach 1961: 56). Balinese marriage expresses status at each level of society by opposing relative endogamy to exogamy. When joined with values of romantic love, this in/out marriage system produces individual capture. When joined with values on hypergamy, it produces the general caste scheme that divides Bali into Brahmana, Satria, Wesia, and Sudra. But at the level of interaction within and between ancestor-groups of all castes, the hypergamous provisions are subject to many exceptions, and the crux of marriage concerns falls back on the status implications not of giving versus receiving daughters, but of keeping versus losing them. Neither a personal whim nor a social expression of on-going exchange, marriage here achieves hierarchy.

Secondary negative restrictions

Many Balinese texts list varieties of incest and near incest (garnia). For example, real sibling-sibling marriage and real sibling-parent marriages are taboo. Marriage between the senior-fernale generation and the junior-female generation is prohibited, as is marriage between higher caste females and lower caste males; marriage between the senior-male generation and the junior-female generation is possible but discouraged. Client-guru marriage is also characterized as incestuous." If we consider incestuous unions and intergenerational endogamous ones, especially aunt-nephew, as a core of prohibitions that underlies the three positive marriage types, there remain secondary