When Crispin Guest finds himself trapped in circumstances outside his control, he must rely on the wits of his young apprentice, Jack Tucker, to do the rescuing. Crispin awakens in a strange bed after a night of passion when he finds a woman dead, murdered. Drunk, Crispin scarcely remembers the night before. Did he kill her? But when other young women turn up dead under similar circumstances, he knows there is a deadly stalker loose in London. Could it have to do with the mysterious Tears of the Virgin Mary kept under lock and key by a close-lipped widow, a relic that a rival family would kill to get their hands on? What does this relic, that forces empathy on all those surrounding it, have to do with murder for hire? With Crispin shackled and imprisoned by the immutable sheriffs who would just as soon see him hang than get to the real truth, Jack hits the ground running and procures the help of a fresh young lawyer to help them solve the crime.

What religion does not serve as a theater of tears? Holy Tears addresses this all but universal phenomenon with passion and precision, ranging from Mycenaean Greece up through the tragedy of 9/11. Sixteen authors, including many leading voices in the study of religion, offer essays on specific topics in religious weeping while also considering broader issues such as gender, memory, physiology, and spontaneity. A comprehensive, elegantly written introduction offers a key to these topics. Given the pervasiveness of its theme, it is remarkable that this book is the first of its kind--and it is long overdue. The essays ask such questions as: Is religious weeping primal or culturally constructed? Is it universal? Is it spontaneous? Does God ever cry? Is religious weeping altered by sexual or social roles? Is it, perhaps, at once scripted and spontaneous, private and communal? Is it, indeed, divine? The grief occasioned by 9/11 and violence in Afghanistan, Iraq, Israel, and elsewhere offers a poignant context for this fascinating and richly detailed book. Holy Tears concludes with a compelling meditation on the theology of weeping that emerged from pastoral responses to 9/11, as described in the editors' interview with Reverend Betsee Parker, who became head chaplain for the Office of the Chief Medical Examiner of New York City and leader of the multifaith chaplaincy team at Ground Zero. The contributors are Diane Apostolos-Cappadona, Amy Bard, Herbert Basser, Santha Bhattacharji, William Chittick, Gary Ebersole, M. David Eckel, John Hawley, Gay Lynch, Jacob Olúpqnà (with Solá Ajíbádé), Betsee Parker, Kimberley Patton, Nehemia Polen, Kay Read, and Kallistos Ware.

A deeper and more esoteric meaning of the Kalevala, however, points to a contest between Light and Darkness, Good and Evil; the Finns representing the Light and the Good, and the Lapps, the Darkness and the Evil. Like the Niebelungs, the heroes of the Finns woo for brides the beauteous maidens of the North; and the similarity is rendered still more striking by their frequent inroads into the country of the Lapps, in order to possess themselves of the envied treasure of Lapland, the mysterious Sampo, evidently the Golden Fleece of the Argonautic expedition. Curiously enough public opinion is often expressed in the runes, in the words of an infant; often too the unexpected is introduced after the manner of the Greek dramas, by a young child, or an old man.