In case of repudiation, for any motive whatever, the Kabyle husband has the right to keep all his children, girls and boys, even those at the breast.[759] As for the repudiated woman, she always returns to her parents, and it is to these last that a man must apply to marry her; but the new marriage cannot be concluded until after the payment to the first husband of the price of the redemption (_lefdi_), which is sometimes more, sometimes less, than the _thâmanth_, or price of the first acquisition. Generally, too, the parents profit by the opportunity to claim a supplement, or gratification. The father often agrees first with the husband, reimburses him for the _thâmanth_, and afterwards negotiates his daughter as he pleases. In a certain number of tribes the husband can directly sell his wife, but Kabyle morality reproves this practice,[760] and permits the wife in that case to retire to her father, where she remains “prevented” (_thamaouok’t_); however, if the father is powerful, he risks sometimes marrying his daughter, and the tribe at need stands by him.[761] In any case, the repudiated Kabyle woman can only marry after a delay (_aidda_), generally of four months,[762] which is conformable to the prescriptions of the Koran. If she flees the country, the parents must restore to the husband the _thâmanth_ or _lefdi_, for this last can no longer gain them a new suitor.[763] The whole of this _régime_ is very partial to the husband. However, as public opinion in Kabyle is sovereign, it has decreed a few protective measures for woman, recalling from afar the proverbial liberality of the Berbers in conjugal matters. Thus, though the woman is deprived of the right of divorce, she is allowed a “right of insurrection” if she has just complaints to make. In this case she begins by telling one of her relatives, who fetches her back to her father openly, the husband not being permitted to oppose; it remains to him either to repudiate the fugitive or to let her be a “prevented one.” It is understood that custom protects an “insurgent” wife only when she takes refuge with her relatives.[764] Some tribes have tariffed the _thâmanth_; and in case of repudiation the husband can only exact or receive the ordained sum. As for the tariff of the repudiated woman, it is nearly always more than the _thâmanth_, or price of the virgin and the widow. This is done counting on the avidity of the husband, to urge him to permit a fresh marriage.[765] Lastly, it is the rule that after four years’ absence on the part of the husband the union is dissolved and the woman is free.[766] This is a wise law which certain European codes might borrow with advantage from Kabyle legislation.