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The Project Gutenberg EBook of The Altar Fire, by Arthur Christopher Benson This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.net Title: The Altar Fire Author: Arthur Christopher Benson Posting Date: August 30, 2009 [EBook #4612] Release Date: November, 2003 First Posted: February 19, 2002 Language: English Character set encoding: ASCII *** START OF THIS PROJECT GUTENBERG EBOOK THE ALTAR FIRE *** Produced by Don Lainson and Charles Aldarondo. HTML version by Al Haines. THE ALTAR FIRE By ARTHUR CHRISTOPHER BENSON Cecidit autem ignis Domini, et voravit holocaustum 1907 PREFACE It will perhaps be said, and truly felt, that the following is a morbid book. No doubt the subject is a morbid one, because the book deliberately gives a picture of a diseased spirit. But a pathological treatise, dealing with cancer or paralysis, is not necessarily morbid, though it may be studied in a morbid mood. We have learnt of late years, to our gain and profit, to think and speak of bodily ailments as natural phenomena, not to slur over them and hide them away in attics and bedrooms. We no longer think of insanity as demoniacal possession, and we no longer immure people with diseased brains in the secluded apartments of lovely houses. But we still tend to think of the sufferings of the heart and soul as if they were unreal, imaginary, hypochondriacal things, which could be cured by a little resolution and by intercourse with cheerful society; and by this foolish and secretive reticence we lose both sympathy and help. Mrs. Proctor, the friend of Carlyle and Lamb, a brilliant and somewhat stoical lady, is recorded to have said to a youthful relative of a sickly habit, with stern emphasis, "Never tell people how you are! They don't want to know." Up to a certain point this is shrewd and wholesome advice. One does undoubtedly keep some kinds of suffering in check by resolutely minimising them. But there is a significance in suffering too. It is not all a clumsy error, a well-meaning blunder. It is a deliberate part of the constitution of the world. Why should we wish to conceal the fact that we have suffered, that we suffer, that we are likely to suffer to the end? T
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