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Her hands bound by blackmail and duty, Laura Penrose was forced to marry her sweetheart's ruthless cousin. Now a widow, her sweetheart has returned. Ford Barrett, Lord Kingsfold, believes Laura betrayed him and has a debt to pay—she owes him a wedding… and a wedding night! Laura sacrificed herself once out of duty—she won't be taken again for revenge. But this new, dark, dangerous Ford discards her pleas…. Can she tell him she never wronged him, before he discovers her more innocent secret?
A magnate thinks he knows all the details of his late father's widow but finds that there are secrets that she shares only with him.
When a young bride's husband is murdered on their wedding night, she uncovers dark and dangerous secrets about the man she erroneously thought she knew so well. Will she be able to handle the shocking secrets that are uncovered - and will her heart ever mend?
Before the passage of the Hindu Widow's Re-marriage Act of 1856, Hindu tradition required a woman to live as a virtual outcast after her husband's death. Widows were expected to shave their heads, discard their jewelry, live in seclusion, and undergo regular acts of penance. Ishvarchandra Vidyasagar was the first Indian intellectual to successfully argue against these strictures. A Sanskrit scholar and passionate social reformer, Vidyasagar was a leading proponent of widow marriage in colonial India, urging his contemporaries to reject a ban that caused countless women to suffer needlessly. Vidyasagar's brilliant strategy paired a rereading of Hindu scripture with an emotional plea on behalf of the widow, resulting in an organic reimagining of Hindu law and custom. Vidyasagar made his case through the two-part publication Hindu Widow Marriage, a tour de force of logic, erudition, and humanitarian rhetoric. In this new translation, Brian A. Hatcher makes available in English for the first time the entire text of one of the most important nineteenth-century treatises on Indian social reform. An expert on Vidyasagar, Hinduism, and colonial Bengal, Hatcher enhances the original treatise with a substantial introduction describing Vidyasagar's multifaceted career, as well as the history of colonial debates on widow marriage. He innovatively interprets the significance of Hindu Widow Marriage within modern Indian intellectual history by situating the text in relation to indigenous commentarial practices. Finally, Hatcher increases the accessibility of the text by providing an overview of basic Hindu categories for first-time readers, a glossary of technical vocabulary, and an extensive bibliography.
Long presumed dead, antiquities dealer Brand Noble has finally clawed his way back to New York City. Only to find his wife, Clea, pregnant...and engaged to another man? She hadn't wasted any time in moving on. It will not do. Brand will have her back--no matter what. Clea had held out to the bitter end before tearfully having Brand declared dead. Now he's jumped to conclusions about her condition, and his unwillingness to believe her explanation is unbearable. She will not be reclaimed--or so she tells herself. Even as her resistance melts under his scorching caresses.
Virgin Widows is a poignant and disquieting novel that unfolds the stories of two women whose lives, despite being separated by nearly a century, reveal a disturbing similarity. First published in China in 1985, it appears now in English for the first time.
Beginning with the broad theme of the Hindu widow and narrowing it down to Gujarati widows, Vatsala Mehta has made a time-sweep through three millennia of Indian social history starting with the Vedas. This historical coverage and analysis of the status of contemporary widow is set up in relation to ancient legalistic pronouncements, caste rules and practices among Gujarati Hindus, and Jains to a minor extent. The assessment ends with the passage of the post-independence Hindu Code Bill partially fulfilling the dreams of social reformers in India in the nineteenth and twentieth centuries. This book is based on her MA thesis, The Hindu Widow with Special Reference to Gujarat, submitted to the Department of Sociology of the University of Bombay (Mumbai) in 1956. The work purports to suggest a link between post-Vedic Hindu jurisprudence, especially in matters of succession and inheritance, the custom of child marriage, widowhood among young women and proscription of widow remarriage. These also led to the diabolical practice of widow self-immolation, or sati, which became widespread especially in certain parts of India. The well-rounded, if brief, encapsulation of major social issues associated with Gujarati Hindu widowhood provides a basis for future examinations along similar lines.
Jovinianus, about whom little more is known than what is to be found in Jerome's treatise, published a Latin treatise outlining several opinions: That a virgin is no better, as such, than a wife in the sight of God. Abstinence from food is no better than a thankful partaking of food. A person baptized with the Spirit as well as with water cannot sin. All sins are equal. There is but one grade of punishment and one of reward in the future state. In addition to this, he held the birth of Jesus Christ to have been by a "true parturition," and was thus refuting the orthodoxy of the time, according to which, the infant Jesus passed through the walls of the womb as his Resurrection body afterwards did, out of the tomb or through closed doors.