This new collection of linked short stories from award-winning author Jeff Fearnside explores the lives of ordinary people in Kazakhstan as they face the challenges of post-Soviet transition in the early 21st century. These stories illuminate the soul of a people tested by their circumstances: a man struggling between tradition and his conscience, a woman remembering her coming of age during perestroika, a woman who through memory comes to identify with the other, a husband and wife who seek reconciliation through the words they've used to hurt, and a grandfather who lost his loved ones and now must face his past.

As I approached this woman I stopped in front of her and said "Hi, my name's John, can I help you at all?" She looked up at me from the floor where she had dropped writhing in agony. She said, "Yes please help me" "Can I pray for you?" I asked, and reached out my hand to touch her head. As soon as I touched her head she let out a blood-curdling scream that seemed to shake the whole Church and she began vomiting blood. She ran backwards and out into the reception area outside the Bishop's office and cowered on the floor like a cat cornered by a vicious dog. She was clearly in pain and even though there was evil in her eyes they also seemed to now being showing fear as well. I had no idea what I was really dealing with and would only discover much later on the magnitude of evil in this small woman. This was the beginning of an epic battle and race against time to free an unwilling victim from the clutches of satan himself.

The early Christian writer Tertullian first applied the epithet "bride of Christ" to the uppity virgins of Carthage as a means of enforcing female obedience. Henceforth, the virgin as Christ's spouse was expected to manifest matronly modesty and due submission, hobbling virginity's ancient capacity to destabilize gender roles. In the early Middle Ages, the focus on virginity and the attendant anxiety over its possible loss reinforced the emphasis on claustration in female religious communities, while also profoundly disparaging the nonvirginal members of a given community. With the rising importance of intentionality in determining a person's spiritual profile in the high Middle Ages, the title of bride could be applied and appropriated to laywomen who were nonvirgins as well. Such instances of democratization coincided with the rise of bridal mysticism and a progressive somatization of female spirituality. These factors helped cultivate an increasingly literal and eroticized discourse: women began to undergo mystical enactments of their union with Christ, including ecstatic consummations and vivid phantom pregnancies. Female mystics also became increasingly intimate with their confessors and other clerical confidants, who were sometimes represented as stand-ins for the celestial bridegroom. The dramatic merging of the spiritual and physical in female expressions of religiosity made church authorities fearful, an anxiety that would coalesce around the figure of the witch and her carnal induction into the Sabbath.

When Devil, the most infamous member of the Cynster family, is caught in a compromising position with plucky governess Honoria Wetherby, he astonishes the entire town by offering his hand in marriage. No one dreamed this scandalous rake would ever take a bride. And as society mamas swooned at the loss of England′s most eligible bachelor, Devil′s infamous Cynster cousins began to place wagers on the wedding date. But Honoria wasn′t about to bend society′s demands and marry a man "just" because they′d been found together virtually unchaperoned. No, she craved adventure, and while solving the murder of a young Cynster cousin fit the bill for a while, she decided that once the crime was solved she′d go off to see the world. But the scalding heat of her unsated desire for Devil soon had Honoria craving a very different sort of excitement. Could her passion for Devil cause her to embrace the enchanting peril of a lifelong adventure of the heart?