Katy discovers a vintage wooden chest hidden in the attic of her old house. Although the box is legally hers, its incredible contents compel Katy to search for the rightful owner. Meanwhile, she takes a temp job assisting her hunky P.I. neighbor, Josh Draper. The assignment: Trap a sleazy wife-cheater. Something Katy knows about all too well from personal experience. During a cozy stakeout in Draper’s two-seater, things get awkward as the sizzling tension builds. Who will make the first move? Since she’s already been searching online for past owners of her home, Grandma Ruby asks Katy to use her sleuthing skills to discover what happened to her bigamist great-great-grandfather. Katy’s quest leads her to find an extended family she never knew existed. Family secrets are revealed, for better or worse.... Romance blossoms, for better or worse.... And Katy’s good intentions lead her into a terrifying dilemma she may not survive.

Katy McKenna has had enough near-death experiences and heartache to last a lifetime. Now all she wants to do is get her career back on track, find a nice guy, settle down, and live happily-ever-after. But when she hears about a man maliciously exposing innocent young women to HIV, she is compelled to put her plans on hold to stop him. Meanwhile, Katy’s mother is forced to reveal a shattering childhood trauma that has come back to haunt her; her obnoxious little sister is moving in; her scuzzy was-band is stalking her, and Grandma Ruby is still determined to find her a hunky transition man. And she’s beginning to wonder why every rotten person she has recently heard about has suddenly dropped dead. Is it divine providence? Or is it murder?

A Rom-Com Mystery Suspense Series Katy McKenna gave up her career to follow her husband’s dreams. Then, after nursing him through cancer, the jerk dumped her for a younger woman. Now Katy is in a tailspin, driving her best friend Samantha crazy with her non-stop complaining. Sam suggests Katy air her resentments in a private blog. Katy reluctantly takes her advice, but soon finds a more compelling subject to blog about when she learns the man who murdered their high-school classmate may soon get paroled. Katy does everything she can to keep the dangerous predator behind bars. But she’s petrified when her actions attract the attention of a mysterious stalker that could spell her demise. Meanwhile, her grandmother has her eye on Katy’s hunky new neighbor—thinking he could be the perfect rebound man for her. Dead Girls Don't Blog is the first book in the Murder Blog Mysteries. If you like quirky characters, a hefty dose of humor, a dash of romance, and a story that'll keep you up all night, you'll love Pamela Frost Dennis's award-winning tales.

In this highly original study of sexuality, desire, the body, and women, Liz Wilson investigates first-millennium Buddhist notions of spirituality. She argues that despite the marginal role women played in monastic life, they occupied a very conspicuous place in Buddhist hagiographic literature. In narratives used for the edification of Buddhist monks, women's bodies in decay (diseased, dying, and after death) served as a central object for meditation, inspiring spiritual growth through sexual abstention and repulsion in the immediate world. Taking up a set of universal concerns connected with the representation of women, Wilson displays the pervasiveness of androcentrism in Buddhist literature and practice. She also makes persuasive use of recent historical work on the religious lives of women in medieval Christianity, finding common ground in the role of miraculous afflictions. This lively and readable study brings provocative new tools and insights to the study of women in religious life.

What will become of our earthly remains? What happens to our bodies during and after the various forms of cadaver disposal available? Who controls the fate of human remains? What legal and moral constraints apply? Legal scholar Norman Cantor provides a graphic, informative, and entertaining exploration of these questions. After We Die chronicles not only a corpse’s physical state but also its legal and moral status, including what rights, if any, the corpse possesses. In a claim sure to be controversial, Cantor argues that a corpse maintains a “quasi-human status" granting it certain protected rights—both legal and moral. One of a corpse’s purported rights is to have its predecessor’s disposal choices upheld. After We Die reviews unconventional ways in which a person can extend a personal legacy via their corpse’s role in medical education, scientific research, or tissue transplantation. This underlines the importance of leaving instructions directing post-mortem disposal. Another cadaveric right is to be treated with respect and dignity. After We Die outlines the limits that “post-mortem human dignity” poses upon disposal options, particularly the use of a cadaver or its parts in educational or artistic displays. Contemporary illustrations of these complex issues abound. In 2007, the well-publicized death of Anna Nicole Smith highlighted the passions and disputes surrounding the handling of human remains. Similarly, following the 2003 death of baseball great Ted Williams, the family in-fighting and legal proceedings surrounding the corpse’s proposed cryogenic disposal also raised contentious questions about the physical, legal, and ethical issues that emerge after we die. In the tradition of Sherwin Nuland's How We Die, Cantor carefully and sensitively addresses the post-mortem handling of human remains.

Presents the first major code of Jewish ethics to be written in English, offering examples from the Torah, the Talmud, rabbinic commentaries, and modern stories to show how ethical teachings can influence daily behavior.

A second violent crime shocks the small town of Oak Knoll in this “chilling” (USA Today) thriller from #1 New York Times bestselling author Tami Hoag. California, 1986—A 911 call from a small child sends the idyllic town of Oak Knoll into a tailspin. Then a brutal crime scene is discovered: the body of Marissa Fordham with her young daughter, Haley, injured but alive. Sheriff’s detective Tony Mendez faces a puzzle with nothing but pieces that won’t fit. To assist with his witness, Haley, he calls teacher-turned-child advocate Anne Leone, who’s already the star witness in a sensational murder trial. As Tony and Anne begin to peel back the layers of Marissa Fordham’s life, they find a clue fragment here, another there. And just when it seems Marissa has taken her secrets to the grave, they uncover a fact that puts Anne and Haley directly in the sights of a killer: Marissa Fordham never existed.

In late 17th Century London rich young women are being kidnapped, then murdered. Harry Hunt, formerly of the Royal Society but now a rich gentleman, is falsely accused. To clear his name, he must rely on his abandoned scientific expertise and battle the full force of the British aristocracy. 1681. London cooks in summer heat. Bonfires are lit in protest against the King’s brother, James, heir to the throne but openly Catholic. Rumours abound of a ‘Black Box’, said to conceal proof the King’s illegitimate son is really the rightful heir. When a wealthy merchant’s daughter is kidnapped and murdered—even though a ransom was paid—the King orders Harry Hunt of the Royal Society to help investigate. A second woman goes missing: Elizabeth Thynne, England’s richest heiress. Her husband has a ransom letter from the same kidnappers. Pressured by powerful men to find the killers and rescue Elizabeth, Harry uncovers a disturbing link to Bethlehem Hospital, better known as Bedlam. But he is falsely accused of the crimes. To prove his innocence, he must find the real culprits. Harry’s search takes him from Rotherhithe to Whitehall Palace, and to the house of Sir Peter Lely, the famous portrait-painter, in Covent Garden. And back to Bedlam. He has the Monarchy’s future in his hands.

Through a detailed analysis of ghost tales in the Ashkenazi pietistic work Sefer ḥasidim, Susan Weissman documents a major transformation in Jewish attitudes and practices regarding the dead and the afterlife that took place between the rabbinic period and medieval times. She reveals that a huge influx of Germano-Christian beliefs, customs, and fears relating to the dead and the afterlife seeped into medieval Ashkenazi society among both elite and popular groups. In matters of sin, penance, and posthumous punishment, the infiltration of Christian notions was so strong as to effect a radical departure in Pietist thinking from rabbinic thought and to spur outright contradiction of talmudic principles regarding the realm of the hereafter. Although it is primarily a study of the culture of a medieval Jewish enclave, this book demonstrates how seminal beliefs of medieval Christendom and monastic ideals could take root in a society with contrary religious values—even in the realm of doctrinal belief.