rest of the world, and indeed it would appear that they have. Will you die
for me? Yes. Admirable. Will you lie for me? No. Then you don't love me.
[Greek: Ball' eis korakas, eis Tainaron, eis 'Ogg Kogg]."



III


Elenko soon found that there was no pausing upon the path to which she had
committed herself. As the sole medium of communication between Prometheus
and the religious public, her time was half spent in instructing Prometheus
in the creed in which he was supposed to have instructed her, and half in
framing the edifying sentences which passed for the interpretation of
discourses for the most part far more interesting to herself than if they
had been what they professed to be. The rapt and impassioned attention
which she was observed to bestow on his utterances on such occasions all
but gained her the reputation of a saint, and was accepted as a sufficient
set-off against the unhallowed affection which she could not help
manifesting for the memory of her father. The judicious reluctance of the
Caucasian ecclesiastics to inquire over-anxiously into the creeds and
customs of the primitive Church was a great help to her; and another
difficulty was removed by the Bishop, who, having no idea of encouraging a
rival thaumaturgist, took an early opportunity of signifying that it was
rather in the line of Desmotes (for by this name the new saint passed) to
be the subject than the instrument of miracles, and that, at all events, no
more were to be looked for from him at his time of life. The warmth with
which Elenko espoused this view raised her greatly in his good opinion, and
he was always ready to come to her aid when she became entangled in
chronological or historical difficulties, or seasoned her versions of