When the first incidents occurred in Cairo, Berlin, Toronto and Wichita, people mistook them for acts of terrorism. But the reality was worse. Eyewitness reports indicated that the individuals involved were not setting off suicide bombs but rather were the victims of some sort of fire that spontaneously flamed from within before making them explode. Certainly, the explosions weren’t nearly as powerful as a typical suicide bomb, but they could easily kill or maim anyone nearby, obliterate a taxicab or disable a bus. And, apart from a large sect of evangelical Christians who were convinced, despite biblical inconsistencies, that they were witnessing the rapture and eagerly anticipated their own combustion, most people found them much more frightening, for they were completely unpredictable and unexplained. As the frequency of such incidents grew, so did the probability that within any group an individual would ignite. Like the Black Death, the threat was indiscriminate, failing to honor the privileges of socio-political distinction. Explosions were taking place in homeless shelters, corporate boardrooms, at cabinet meetings, and family dinner tables. As they looked into each other’s eyes, friends, comrades, and lovers not only recognized their mutual affection but now also understood that they were the likely agents of their own mutual destruction. And so it was that people stopped working and playing. Instead, they slipped their bonds of sociability and fled the burning cities, seeking solitude in the forests and the hills, where they forgot their language and waited in silence for the fire within.