Does anger arise from the same provocations and run the same course in a club, upon a college campus, among workmen in a factory, between “society people,” between an employer and his employe, a teacher and a pupil, close friends, business competitors? Evidently not. If my friend craftily grabs the good things in sight and leaves me in the lurch, I am affronted; but not if my business competitor does the same thing. When a teacher corrects a pupil’s error, all remains serene, but when a pupil corrects a teacher’s error we cannot be so sure of calm weather. If one of my society acquaintances spills hot tea upon me, I am more likely to pity him than to be angry with him; but suppose that a waiter in a restaurant spills anything on me! What would be an insult in a club or on the golf links is only bluff geniality among workmen, or coltishness among college students. One of the most astonishing instances of the control of primitive feelings by a social precedent, preliminary practice being entirely lacking, may be seen in hazings and initiations among collegians. So sensitive is anger to its setting within a system of ideas. Moreover, the particular expressions of it, when it does arise, are almost purely conventional. Whether one shall stiffen up in haughty silence and stare at the offender; speak a frigid word; utter a hot epithet; swear; or deliver a fisticuff, or a challenge to a duel depends upon already accepted notions as to what is appropriate in the given social setting. The object towards which it is directed, also, is often thought-selected. If I get “hot” when a dining-car waiter serves my roast and potato cold I may “roast” either the waiter, the cook, the steward, or the railroad company. It appears to have been a custom of ancient potentates to punish messengers who brought bad news, but we esteem ourselves fortunate if our newsgatherers tell the truth whether or not it pains us. If some Chinese, out of patience at our delay in the revocation of the unequal treaties, insult and abuse or kill some of our nationals, our resentment will flame, according to our thought-habits, against the Chinese who did the act, against the Chinese people, or against our own officials who were dilatory about removing an irritation. How far anger shall go, once it gets started, is likewise largely a matter of social tradition. In some circles of society, physical chastisement for provoking conduct is entirely proper, and it is administered then and there; in other circles, this so far offends good form that it scarcely occurs at all. Though knocking a man down for an insulting word may be applauded, kicking a man when he is down is the act of a “mucker.” “Be ye angry and sin not; let not the sun go down upon your wrath.” That is, though a sudden and temporary burst of this passion be excusable, the nursing of wrath is not. Yet there are populations in which the nursing of wrath until revenge can be had is the mark of a man.