Talmud for Yevamot 11:1
נוֹשְׂאִין עַל הָאֲנוּסָה וְעַל הַמְפֻתָּה. הָאוֹנֵס וְהַמְפַתֶּה עַל הַנְּשׂוּאָה, חַיָּב. נוֹשֵׂא אָדָם אֲנוּסַת אָבִיו וּמְפֻתַּת אָבִיו, אֲנוּסַת בְּנוֹ וּמְפֻתַּת בְּנוֹ. רַבִּי יְהוּדָה אוֹסֵר בַּאֲנוּסַת אָבִיו וּמְפֻתַּת אָבִיו:
One may marry the kin of a woman that he ravished or seduced. [He is permitted to marry her daughter, her mother, or her sister, it being written (Leviticus 20:14): "And a man, if he takes a woman and her mother" — With all of the others "lying" is written, and here, "taking," to teach that it is by way of "taking" (in marriage) that they are interdicted.] If one ravishes or seduces (the kin of) one to whom he is married, he is liable. One may marry a woman who has been ravished by his father or seduced by his father; ravished by his son or seduced by his son. R. Yehudah forbids a woman ravished by his father or seduced by his father, [it being written (Deuteronomy 23:1): "A man shall not take the wife of his father, and he shall not uncover the lap of his father" — the "lap" that his father has seen, he may not uncover. The halachah is not in accordance with R. Yehudah. But the sages forbade one suspected of (illicit relations with) a woman to marry her daughter, or sister, or mother, or one of her kin; for she is wont to be with them, and they might come to sin. And if he transgressed and married one of the kin of a woman he ravished or seduced or one of the kin of a woman he is suspected of, she is not taken from him. As to our Mishnah, "One may marry, etc.", which implies that he may do so ab initio — this is so after the death of the one he ravished or seduced, where it is not to be feared that after marrying the daughter, he will live with the first.]