And for this reason he resolved to become a monk and to take up his abode in the monastery of the holy abbot Onophrius. With his own hands he built himself a cell of reeds next to that of Count Longinus. They chanted the psalms and cultivated the ground. During the hours of rest they conversed upon the vanity of earthly affections and the riches of this world. But Romulus never disclosed anything to anybody concerning his wonderful recognition of his daughter Euphrosine, thinking it much for the best that Count Longinus and the abbot Onophrius should learn the details of her adventures in Paradise, when they would have attained a full understanding of the ways of God. Longinus never knew that his betrothed was close beside him. All three lived for several years longer in the practice of all the virtues, and by the special favour of Providence they all three fell asleep in the Lord almost at the same time. Count Longinus passed away first. Romulus died two months later, and St. Euphrosine, after she had closed his eyes, was during the same week called to heaven by Jesus Christ with the words: “Come, my dove.” St. Onophrius followed them to the tomb, to which he descended full of merits in the hundred and thirty-second year of his age, on the holy day of Easter, in the year 395 after the incarnation of the Son of God. May the Archangel St. Michael make intercession for us! Here end the acts of St. Euphrosine. _Amen._ Such is the narrative of George the Deacon, written in the Laura on Mount Athos at a period which may vary from the seventh to the fourteenth century of the Christian era. As to this I waver, since it is a matter of great uncertainty. This narrative is now for the first time published; I have the best of reasons for being sure on this point. I should be glad to have equally good reasons for thinking that it deserved to be put forth. I have translated with a fidelity which has doubtless been only too perceptible since it has infected my own style with a Byzantine stiffness the inconvenience of which seems to myself almost intolerable. George the Deacon told his tale with less gracefulness than Herodotus, or Plutarch even. So that one may perceive by his example that periods of decadence are sometimes less impregnated with charm and daintiness than is the common opinion nowadays. This demonstration is perhaps the principal merit my work can claim. That work will be criticized vigorously, and no doubt questions may be put to me to which I may find it difficult to reply. The text which I have followed is not in the hand of George the Deacon. I do not know if it is complete. I foresee that lacunæ and interpellations will be pointed out. Monsieur Schlumberger will hold in suspicion various formularies employed in the course of the narrative, and Monsieur Alfred Rambaud will question the episode of the old man Porou. I reply beforehand that, having but a single text, I could do no other than follow it. It is in