EPISTLE LXXXVIII.
begin along with the universe, or, because there was something even before the universe began, did time also exist then? 34. There are countless questions concerning the soul alone: whence it comes, what is its nature, when it begins to exist, and how long it exists; whether it passes from one place to another and changes its habitation, being transferred successively from one animal shape to another, or whether it is a slave but once, roaming the universe after it is set free; whether it is corporeal or not; what will become of it when it ceases to use us as its medium; how it will employ its freedom when it has escaped from this present prison; whether it will forget all its past, and at that moment begin to know itself when, released from the body, it has withdrawn to the skies.
35. Thus, whatever phase of things human and divine you have apprehended, you will be wearied by the vast number of things to be answered and things to be learned. And in order that these manifold and mighty subjects may have free entertainment in your soul, you must remove therefrom all superfluous things. Virtue will not surrender herself to these narrow bounds of ours; a great subject needs wide space in which to move. Let all other things be driven out, and let the breast be emptied to receive virtue.
36. “But it is a pleasure to be acquainted with many arts.” Therefore let us keep only as much of them as is essential. Do you regard that man as blameworthy who puts superfluous things on the same footing with useful things, and in his house makes a lavish display of costly objects, but do not deem him blameworthy who has allowed himself to become engrossed with the useless furniture of learning? This desire to know more than is sufficient is a sort
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