No More Learning

Why, not so much as a smooth lotos blowing
Is e'er allowed that silence to efface 70
Which broods round Brahma, and our earth, 'tis known,
Rests on a tortoise, moveless as this stone. '

So they kept up their banning amoebaean,
When suddenly came floating down the stream
A youth whose face like an incarnate paean
Glowed, 'twas so full of grandeur and of gleam;
'If there _be_ gods, then, doubtless, this must be one,'
Thought both at once, and then began to scream,
'Surely, whate'er immortals know, thou knowest,
Decide between us twain before thou goest! ' 80

The youth was drifting in a slim canoe
Most like a huge white water-lily's petal,
But neither of our theologians knew
Whereof 'twas made; whether of heavenly metal
Seldseen, or of a vast pearl split in two
And hollowed, was a point they could not settle;
'Twas good debate-seed, though, and bore large fruit
In after years of many a tart dispute.

There were no wings upon the stranger's shoulders.
And yet he seemed so capable of rising 90
That, had he soared like thistle-down, beholders
Had thought the circumstance noways surprising;
Enough that he remained, and, when the scolders
Hailed him as umpire in their vocal prize-ring,
The painter of his boat he lightly threw
Around a lotos-stem, and brought her to.

The strange youth had a look as if he might
Have trod far planets where the atmosphere
(Of nobler temper) steeps the face with light,
Just as our skins are tanned and freckled here; 100
His air was that of a cosmopolite
In the wide universe from sphere to sphere;
Perhaps he was (his face had such grave beauty)
An officer of Saturn's guards off duty.

Both saints began to unfold their tales at once,
Both wished their tales, like simial ones, prehensile,
That they might seize his ear; _fool! knave! _ and _dunce! _
Flew zigzag back and forth, like strokes of pencil
In a child's fingers; voluble as duns,
They jabbered like the stones on that immense hill 110
In the Arabian Nights; until the stranger
Began to think his ear-drums in some danger.

In general those who nothing have to say
Contrive to spend the longest time in doing it;
They turn and vary it in every way,
Hashing it, stewing it, mincing it, _ragouting_ it;
Sometimes they keep it purposely at bay,
Then let it slip to be again pursuing it;
They drone it, groan it, whisper it and shout it,
Refute it, flout it, swear to 't, prove it, doubt it. 120

Our saints had practised for some thirty years;
Their talk, beginning with a single stem,
Spread like a banyan, sending down live piers,
Colonies of digression, and, in them,
Germs of yet new dispersion; once by the ears,
They could convey damnation in a hem,
And blow the pinch of premise-priming off
Long syllogistic batteries, with a cough.

Each had a theory that the human ear
A providential tunnel was, which led 130
To a huge vacuum (and surely here
They showed some knowledge of the general head,)
For cant to be decanted through, a mere
Auricular canal or mill-race fed
All day and night, in sunshine and in shower,
From their vast heads of milk-and-water-power.

The present being a peculiar case,
Each with unwonted zeal the other scouted,
Put his spurred hobby through its every pace, 139
Pished, pshawed, poohed, horribled, bahed, jeered, sneered, flouted,
Sniffed, nonsensed, infideled, fudged, with his face
Looked scorn too nicely shaded to be shouted,
And, with each inch of person and of vesture,
Contrived to hint some most disdainful gesture.

At length, when their breath's end was come about,
And both could now and then just gasp 'impostor!
'
Holding their heads thrust menacingly out,
As staggering cocks keep up their fighting posture,
The stranger smiled and said, 'Beyond a doubt
'Tis fortunate, my friends, that you have lost your 150
United parts of speech, or it had been
Impossible for me to get between.

'Produce! says Nature,--what have you produced?
A new strait-waistcoat for the human mind;
Are you not limbed, nerved, jointed, arteried, juiced,
As other men? yet, faithless to your kind,
Rather like noxious insects you are used
To puncture life's fair fruit, beneath the rind
Laying your creed-eggs, whence in time there spring
Consumers new to eat and buzz and sting. 160

'Work! you have no conception how 'twill sweeten
Your views of Life and Nature, God and Man;
Had you been forced to earn what you have eaten,
Your heaven had shown a less dyspeptic plan;
At present your whole function is to eat ten
And talk ten times as rapidly as you can;
Were your shape true to cosmogonic laws,
You would be nothing but a pair of jaws.

'Of all the useless beings in creation
The earth could spare most easily you bakers 170
Of little clay gods, formed in shape and fashion
Precisely in the image of their makers;
Why it would almost move a saint to passion,
To see these blind and deaf, the hourly breakers
Of God's own image in their brother men,
Set themselves up to tell the how, where, when,

'Of God's existence; one's digestion's worse--
So makes a god of vengeance and of blood;
Another,--but no matter, they reverse
Creation's plan, out of their own vile mud 180
Pat up a god, and burn, drown, hang, or curse
Whoever worships not; each keeps his stud
Of texts which wait with saddle on and bridle
To hunt down atheists to their ugly idol.

'This, I perceive, has been your occupation;
You should have been more usefully employed;
All men are bound to earn their daily ration,
Where States make not that primal contract void
By cramps and limits; simple devastation
Is the worm's task, and what he has destroyed 190
His monument; creating is man's work,
And that, too, something more than mist and murk. '

So having said, the youth was seen no more,
And straightway our sage Brahmin, the philosopher,
Cried, 'That was aimed at thee, thou endless bore,
Idle and useless as the growth of moss over
A rotting tree-trunk! ' 'I would square that score
Full soon,' replied the Dervise, 'could I cross over
And catch thee by the beard. Thy nails I'd trim
And make thee work, as was advised by him. 200

'Work? Am I not at work from morn till night
Sounding the deeps of oracles umbilical
Which for man's guidance never come to light,
With all their various aptitudes, until I call? '
'And I, do I not twirl from left to right
For conscience' sake? Is that no work?