In this business of daily living, of ordinary usage of the machine in hourly intercourse¹, there occurs sometimes a phenomenon which is the cause of a great deal of trouble, and the result of a very ill-tended machine. It is a phenomenon impossible to ignore, and yet, so shameful² is it, so degrading, so shocking, so miserable³, that I hesitate to mention it. For one class of reader is certain to ridicule⁵ me, loftily saying: 'One really doesn't expect to find this sort of thing in print nowadays!' And another class of reader is certain to get angry. Nevertheless, as one of my main objects in the present book is to discuss matters which 'people don't talk about,' I shall discuss this matter. But my diffidence in doing so is such that I must approach it deviously⁶, describing it first by means of a figure.  
Imagine that, looking at a man's house, you suddenly perceive it to be on fire. The flame is scarcely perceptible. You could put it out if you had a free hand. But you have not got a free hand. It is his house, not yours. He may or may not know that his house is burning. You are aware, by experience, however, that if you directed his attention to the flame, the effect of your warning would be exceedingly singular, almost incredible. For the effect would be that he would instantly begin to strike matches, pour on petroleum⁷, and fan the flame, violently resenting interference. Therefore you can only stand and watch, hoping that he will notice the flames before they are beyond control, and extinguish them. The probability is, however, that he will notice the flames too late. And powerless to avert⁸ disaster, you are condemned⁹, therefore, to watch the damage of valuable property. The flames leap higher and higher, and they do not die down till they have burned themselves out. You avert your gaze from the spectacle, and until you are gone the owner of the house pretends that nothing has occurred. When alone he curses himself for his carelessness.
 
The foregoing is meant to be a description of what happens when a man passes through the incendiary experience known as 'losing his temper.' (There! the cat of my chapter is out of the bag!) A man who has lost his temper is simply being 'burnt out.' His constitutes one of the most curious and (for everybody) humiliating spectacles that life offers. It is an insurrection, a boiling over, a sweeping¹⁰ storm. Dignity, common sense, justice are shrivelled up and destroyed. Anarchy¹¹ reigns¹². The devil has broken his chain. Instinct is stamping on the face of reason. And in that man civilisation¹³ has temporarily receded¹⁴ millions of years. Of course, the thing amounts to a nervous disease, and I think it is almost universal. You at once protest that you never lose your temper—haven't lost your temper for ages! But do you not mean that you have not smashed furniture for ages? These fires are of varying intensities¹⁵. Some of them burn very dully. Yet they burn. One man loses his temper; another is merely 'ruffled¹⁶.' But the event is the same in kind. When you are 'ruffled,' when you are conscious of a resentful vibration¹⁷ that surprises all your being, when your voice changes, when you notice a change in the demeanour of your companion, who sees that he has 'touched a tender point,' you may not go to the length of smashing furniture, but you have had a fire, and your dignity is damaged. You admit it to yourself afterwards. I am sure you know what I mean. And I am nearly sure that you, with your courageous¹⁸ candour, will admit that from time to time you suffer from these mysterious 'fires.'
 
'Temper,' one of the plagues of human society, is generally held to be incurable¹⁹, save by the vague process of exercising self-control—a process which seldom has any beneficial results. It is regarded now as smallpox²⁰ used to be regarded—as a visitation of Providence²¹, which must be borne. But I do not hold it to be incurable. I am convinced that it is permanently²² curable. And its eminent²³ importance as a nuisance to mankind at large deserves, I think, that it should receive particular attention. Anyhow, I am strongly against the visitation of Providence theory, as being unscientific, primitive²⁴, and conducive²⁵ to unashamed laissez-aller. A man can be master in his own house. If he cannot be master by simple force of will, he can be master by

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