"You take a journey to Olympia," says Epictetus, "to behold the work of Phidias, and each of you thinks it a misfortune to die without a knowledge of such things; and will you have no inclination to see and understand those works, for which there is no need to take a journey; but which are ready and at hand, even to those who bestow no pains! Will you never perceive what you are, or for what you were born, or for what purpose you are admitted to behold this spectacle? But there are in life some things unpleasant and difficult. And are there none at Olympia? Are you not heated? Are you not crowded? Are you not without good conveniences for bathing? Are you not wet through, when it happens to rain? Do you not have uproar and noise, and other disagreeable circumstances? But, I suppose, by comparing all these with the merit of the spectacle, you support and endure them. Well, and have you not received faculties by which you may support every event? Have you not received greatness of soul? Have you not received a manly spirit? Have you not received patience? What signifies to me anything that happens, while my soul is above it? What shall disconcert or trouble or appear grievous to me? Shall I not use my powers to that purpose for which I received them; but lament and groan at every casualty?"[127] But we should not confound true strength, true courage, true patience, with false strength and ridiculous obstinacy. "An acquaintance of mine," says again Epictetus, "had, for no reason, determined to starve himself to death. I went the third day, and inquired what was the matter. He answered: 'I am determined.'--'Well; but what is your motive? For, if your determination be right, we will stay, and assist your departure; but if unreasonable, change it.'--'We ought to keep our determinations.'--'What do you mean, sir? Not all of them; but such as are right. Else, if you should fancy that it is night, if this be your principle, do not change, but persist and say, "We ought to keep to our determinations." 'What do you mean, sir? Not to all of them. Why do you not begin by first laying the foundation, inquiring whether your determination be a sound one, or not; and then build your firmness and constancy upon it. For, if you lay a rotten and crazy foundation, you must not build; since the greater and more weighty the superstructure, the sooner will it fall. Without any reason you are withdrawing from us, out of life, a friend, a companion, a fellow-citizen both of the greater and the lesser city; and while you are committing murder, and destroying an innocent person, you say, "We must keep to our determinations." Suppose, by any means, it should ever come into your head to kill me; must you keep to such a determination?'