than his own, he found himself noting the soft curve and flush of a
woman's cheek, the shell-texture of her ear, and the snowy whiteness of
her throat. She sat in the full light of the window behind him, leaning
as she listened against a pedestal of ebony which upheld the bronze
bust of a satyr peering down at her with wrinkled eyes; her throat was
displayed by the backward bend of her head, and showed the whiter by
contrast with the black gown she wore. Philip's breath came more
quickly, and his head seemed to swim. Sensitive to beauty, and starved
by asceticism, he was in a moment completely overcome.

Suddenly he felt the regard of his friend Maurice resting upon him with
a questioning glance, and it was as if the thought of his heart were
laid bare. Philip made a strong effort, and fixed his look and his
attention upon the speaker, who was deep in oriental mysticism.

"It is written in the Desatir," Mirza Gholan Rezah was saying, "that
purity is of two kinds, the real and the formal. 'The real consists in
not binding the heart to evil: the formal in cleansing away what
appears evil to the view.' The ultimate spirit, that inner flame from
the treasure-house of flames, is not affected by the outward, by the
apparent. What though the outer man fall into sin? What though he throw
stones at the glass of piety and quaff the wine of sensuality from a
full goblet? The flame within the tabernacle is still pure and
undefined because it is undefilable."

Ashe looked around the circle in astonishment, wondering if it were
possible that in a Christian civilization these doctrines could be
proclaimed without rebuke. His neighbors sat in attitudes of close
attention; they were evidently listening, but their faces showed no
indignation. On the lips of Wynne Philip fancied he detected a faint