Status Updates From The Inner Quarters: Marriag...

Cannot be buried next to the main wife and husband; otherwise a notable offense in the books of rituals. "A concubine, this story makes clear, could be used when convenient, discarded when inconvenient, and even retrieved if the children she bore later were needed by the family."

"Bearing sons raised a woman's status in a family, whether the woman was a wife, a concubine, or a maid. For a wife," reduced 1 possible ground for divorce. "For a concubine, it established kinship obligations... For a maid, it opened possibilities of promotion to concubine. Still, when the wife already had children, bearing children might bring the concubine into even greater conflict with the wife.."

"like unmarried women, retained their obligations to their natal kin, though in practice" unable to fulfill them all. "A concubine mourned only her master, mistress, and the master's children. Only if the concubine bore children would the master's children by other women reciprocate & also mourn her (though not to the same degree she mourned them). The master and mistress did not mourn her even if she bore children."

According to Kao, "Miss Ho wanted to stay in the Kao home as a widowed concubine after he died. Kao knew that this would not work, so in 1210 he decided it was time for her to return home. To conclude his letter, he summed up the justification for her receiving a thousand strings of cash. 1: the money was his: he had earned it himself, & his son had not contributed to it. 2: she deserved it.."

Rarely did literate men write about their concubines: " Liu K'o-chuang praised the way Miss Ch'en (1211—1262), twenty-four years his junior, looked after family matters for the next thirty-five years, remembering everything and managing the family finances. He referred to her not as his concubine but as his youngest son's 'birth mother.' Himself he referred to not as her husband but as her "master." "

"The names of concubines, we find, frequently contained the character nu, "slave," such as "Soft Slave," "Lotus Slave," "Fragrant Slave," or "Slave Who Comes Forward." Kao Wen-hu (1134-1212) gave his concubine Miss Ho the name Silver Flower, a literary term for snowflake. Other educated men also chose literary names for their concubines, and some made up decidedly capricious names"

"I just waited for a chance to go home, but never got one. Gauze clothes cover my body; emptiness grabs my tears. When will I get to wear my old clothes?"
- "Despite Hsu Chi's reformist intentions, his poem probably appealed to people primarily as a depiction of a sensitive, lovely young woman who had suffered at the hands of others."

Step parents often portrayed as selling younger generations; Husbands also could sell wives to others as concubines, though this was considered illegal. Unscrupulous brokers could also kidnap people's daughters. Under circumstances of famine, selling menial service was deemed better than prostitution by some formerly well-to-do people.

Ch'en Yu (d. 1275): poor families trained "their daughters in the arts &.. "sold as concubines." Liao Yingchun wrote, "Lower-ranking households in the capital do not put a premium on having sons, but treasure each daughter born as though she were a jewel. As she grows up, they teach her an art in accordance with her natural talents, so that she will be ready to be chosen by some gentleman as a companion."

"Kao Wen-hu, 67, acquired a.. musically accomplished concubine, Miss Ho, on a 3-year contract with a stipulated wage of one bushel of rice a month, which her mother..came to collect." After 6 years, the mother "renegotiated the contract. This time Miss Ho's wages were set at one hundred strings of cash a year, an increase of about 50%, which Kao considered was due her because of her increased age and experience."

A loom could take up considerable space, so it is not surprising that in many peasant families the loom would be set up outside in the courtyard.. Ordinary households could easily weave plain silk, using treadle looms. Still, weaving silk took more time than weaving hemp... Moreover, much silk was woven into special fabrics.. To weave a bolt of gauze, about 12 meters in length, the government allowed a worker 12 days

Setting up treadle-operated looms was a laborious task requiring at least two people, as the warp threads had to be guided through small holes in the heddles that would lift them.
The poet Wen T'ung (1018—1079) portrayed a woman laboriously weaving her family's tax cloth on a treadle loom

"Conceptions of the ideal wife kept these women in subordinate positions as effectively as did laws" & the sources did not stop at men or Confucians. “Men often accused women of seeking to divide complex families... But grandmothers are never portrayed as sharing these feelings; when the family was large because it included a woman's own grown sons, she would be as concerned with avoiding division as her husband."

"Women in this class should differ from lower-class women in much the same way upper-class men should differ from peasants: by exhibiting restraint, composure, & knowledge of books." Other than class, "upper-class wives needed traits that would help their families maintain class standing. Women... were lavishly praised for emanating peace, calm, and harmony because the complex families of their class were fragile.."

Ssu-ma Kuang explicitly rejected teaching girls to write poems. Ch'eng I claimed that his mother felt such ambivalence herself: "She loved literature but did not write compositions. In her view it was very wrong the way some women let their writings or calligraphy circulate. Her lifetime output of poetry did not amount to more than thirty pieces, none of which has been preserved." Ch'eng I could remember only 1.

married women may have found it difficult to write convincing poems in the established feminine styles. ...they were busy rearing children, managing servants, and catering to their in-laws, they may no longer have been moved by images of aimless ladies, lost without their man. Unlike the women of Heian Japan and late Ming, educated Sung women failed to create the audience or discover the literary voices..

Filial Piety for Girls: "Yin and yang, gentle and tough, are the beginnings of heaven and earth. Male and female, husband and wife, are the -beginnings of human social relations....The wife is earth and the husband is heaven; neither can be dispensed with. But the man can perform a hundred actions; the woman concentrates on a single goal."

"Miss Fan (1015-1067), her biographer reported, never once went to see any of the splendid court ceremonies, always choosing to remain at home. Miss Chang Chi-lan (1108-1137) epitomized the woman happy to stay home because she declined to go sightseeing with her husband, saying it was not something women did."

Sources of funerary epitaphs v. "strange" narratives: "The result is a definite asymmetry: information about ideal women comes largely from narratives of the lives of upper-class women, whereas information about irregular marriages, despised behavior, and unfortunate circumstances comes mainly from narratives of the lives of ordinary men and women."

Most of the 2,692 stories in the surviving edition of his I-chien chih concern uncanny phenomena like the.. estrangement... between Wang and his wife, but since strange events often occurred at home, the tales inadvertently reveal some of the dynamics of domestic life. His stories were not crafted to fit didactic models, and he did not suppress or resolve the contradictions that occurred in ordinary thinking.

"writers, in deciding what to say about family, marriage, gender, and related topics, focused on what they saw as most true, and what was most true was what matched eternal patterns: basic human relations such as the parent-child bond, they assumed, were uninfluenced by time." Messier parts left out or obscured in philosophical and legal texts.