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We can see in the Hebrew Bible traces of these crying rituals which the Hebrew immigrants to Canaan adopted from the worshipers of Ba'al.

"May those who sow in tears reap with shouts of joy!

The sowing and reaping in these passages suggest sustenance, as in Psalm 42, which claims that "my tears have been my food day and night." The psalmist here is not just constructing a complex spiritual metaphor but suggesting a general attitude toward emotional tears, one that assumes them to be nourishing, sustaining.

Transformative rituals and axioms about the sustaining pleasure of crying are found in many Greek sources as well.

And the pleasure of tears goes beyond such aesthetic response.

And I have concentrated on just three aspects of crying, three kinds of "good" tears: heroic tears, tears of exceptional sincerity, and tears of pleasure.

Roast beef is roast beef, but the line between weeping and sobbing is unclear, crying is not always sincere, and when it is sincere it is not always a sign of sadness.

What follows, then, is less a history than a series of related anecdotes, designed not so much to recapture the specific meanings of tears in different historical epochs as to defamiliarize them, to disrupt this century's belief in the naturalness of tears, and to allow them to appear strange, odd, anomalous.

" as the writer of the Psalms put it, "He that goes forth weeping bearing the seed for sowing, shall come home with shouts of joy, bringing his sheaves with him." The Old Testament belief that "they that sow in tears shall reap in joy" is repeated with new emphases in the New Testament.

In the Gospel of Luke—"Blessed are you who weep now, for you shall laugh"—and John—"your sorrow will be turned into joy"—the ideas have been lifted out of their mythic context and reintroduced as axioms for everyday life.

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