must be marriage. And traditional sentiment regards illegitimate children, as we have said, as improper on the part of the mother. Of course there is no implication of sexual guilt in this censure, but, to the native, to do wrong is simply to act contrary to custom. And it is not the custom for an unmarried girl to have babies, although it is the custom for her to have as much sexual intercourse as she likes. When asked why it is considered bad, they will answer:—
"Pela gala tamala, gala taytala bikopo'i"
"Because no father his, no man he [who] might take [it] in his arms."
"Because there is no father to the child, there is no man to take it in his arms." In this locution, the correct definition of the term tamala is clearly expressed: it is the mother's husband, the man whose role and duty it is to take the child in his arms and to help her in nursing and bringing it up.
5
FATHERLESS CHILDREN IN A MATRILINEAL SOCIETY
This seems a convenient place to speak about the very interesting problem of illegitimate children, or, as the natives word it, "children borne by unmarried girls," "fatherless children." Several questions must, no doubt, have already obtruded themselves on the reader. Since there is so much sexual freedom, must there not be a great number of children born out of wedlock? If this is not so, what means of prevention do the natives possess? If
