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Raise the Red Lantern [4] (traditional Chinese: 大紅燈籠高高掛; simplified Chinese: 大红灯笼高高挂), originally known as Wives and Concubines (Chinese: 妻妾成群; pinyin: Qīqiè Chéngqún), is a 1990 novella by Su Tong, published by Yuan-Liou Publishing Co. [] (遠流出版公司), [5] that describes a female former university student whose mind is broken by the concubine ...
The term "concubine" has many definitions, referring to any illicit lasting relationship with an unmarried woman, or an "unmarried wife", or an extra-marital partner to a married man. Much of the political debate has tried to first define the term being used, followed by the legal arguments setting out its place in society.
Although usage of the word concubina during the Roman Empire poses ambiguities of role and status, the difference between the Imperial-era concubine as a subject of legal interest and a paelex or extralegal concubine during the Republic is fairly straightforward: the paelex was a woman "installed" by a married man as a sexual rival to his wife, [8] whereas the concubina was a wife-like ...
Rizpah (riz'-pa, "coal", "hot stone") was the daughter of Aiah, and one of Saul's concubines. She was the mother of Armoni and Mephibosheth (2 Samuel 3:7; 21:8–11).. After the death of Saul, according to the Bible, Abner was implicitly accused of having aspirations to the throne by taking Rizpah as his wife, resulting in a quarrel between him and Saul's son and successor, Ishbosheth.
These relationship quotes span early love, falling in love, long-distance relationships, happy marriages, and couples with a good sense of humor.
Until the Song dynasty (960–1276), it was considered a serious breach of social ethics to promote a concubine to a wife. [73] During the Qing dynasty (1644–1911), the status of concubines improved. It became permissible to promote a concubine to wife, if the original wife had died and the concubine was the mother of the only surviving sons.
The Levite's concubine in the book of Judges is "vulnerable as she is only a minor wife, a concubine". [2]: 173 She is one of the biblical nameless. Frymer-Kensky says this story is also an example of class intersecting with gender and power: when she is unhappy she runs home, only to have her father give her to another, the Levite.
Pilegesh (Hebrew: פִּילֶגֶשׁ) is a Hebrew term for a concubine, a female, unmarried sexual slave [1] of social and legal status inferior to that of a wife. [2] [3] Among the Israelites, some men acknowledged their concubines, and such women enjoyed the same rights in the house as legitimate wives. [4]