Second-patriparallel-cousin marriage best represents this dramatic tension. The tension is most vivid for individuals in ascendant groups that: (1) seek advantageous hypergamous or egalitarian alliances; (2) desire to conserve daughters to attest the sanctity and self-sufficiency of their ancestors' descendants; and (3) yet never forget individual love and the dangers of thwarting it. Culturally, every wedding in Bali participates in the symbology of marriage as the reuniting of an only superficially divided whole. The sociological way of achieving the true union is sacrosanct patriparallel-cousin marriage, or if not, at least marriage between status equals. The individual, mystic way of achieving an exemplary union is love; the ideological way is sibling incest. And cosmologically the love linking two personalities in this world is equated with tile incest linking the male-female components of divinity. What is love to romantic individuals is incest to the gods, and cousin spouses fall in between

What we have been viewing as a guaranteed predicament in marriage options can as easily, be projected as a theory of descent. This is precisely the achievement of Brahmana ideology in Bali. The well formed Balinese houseyard or cluster of houseyards should strengthen descent by practicing endogamy. This ideal receives thorough elaboration in the self-image of the Brahmana caste. 'Nowadays the Brahmanas still hold high the caste ideal,' attests Kersten (1947). Yet Hooy