"If a person had delivered up your body to some passer-by, you would certainly be angry. And do you feel no shame in delivering up your mind to any reviler, to be disconcerted and confounded?" The reviling does not become a determining factor in my own mental state unless I choose to let it. If I feel humiliated and stung by it, it is because I am weak and foolish enough to stake my estimate of myself, and my consequent happiness, upon what somebody who does not know me says about me, rather than on what I, who know myself better than anybody else, actually think. A boy at Phillips Andover Academy once drew this distinction very adroitly for another boy. There had been a free fight among the boys causing a great deal of disturbance, and Principal Bancroft had traced the beginning of it to an insulting remark on the part of the boy in question. Dr. Bancroft accused him of beginning the trouble. "No, sir," said the boy, "I did not begin it. The other fellow began it." "Well," said Principal Bancroft, "you tell me precisely what took place, and I will decide who began it." "Oh," replied the boy, "I simply called him a 'darned' fool, and he took offence." Now if the other boy had been a Stoic, he would not have taken offence, and the first boy might have called him a fool with impunity. Imputing Stoicism to that extent to other people, however, is very dangerous business. Stoicism is a doctrine to be strictly applied to ourselves, but never imputed to other people, least of all to the people we wish to abuse and revile. Epictetus again states his doctrine most explicitly on the subject of terrors. "Men are disturbed not by things, but by the view which they take of things. Thus death is nothing terrible else it would have appeared so to Socrates. But the terror consists in our notion of death, that it is terrible. When, therefore, we are hindered, or disturbed, or grieved, let us never impute it to others, but to ourselves; that is, to our views." Again he makes a sharp distinction between what is in our power,--that is, what we think about things; and what are not in our power,--that is external facts. "There are things which are within our power, and there are things which are beyond our power. Within our power are opinion, aim, desire, aversion, and, in one word, whatever affairs are our own. Beyond our power are body, property, reputation, office, and, in one word, whatever are not properly our own affairs."