Flatland, Edwin A. Abbott [books on motivation TXT] 📗

a still more Irregular posterity, what would become of the arts of life? Are the houses and doors and churches in Flatland to be altered in order to accommodate such monsters? Are our ticket-collectors to be required to measure every man’s perimeter before they allow him to enter a theatre or to take his place in a lecture room? Is an Irregular to be exempted from the militia? And if not, how is he to be prevented from carrying desolation into the ranks of his comrades? Again, what irresistible temptations to fraudulent impostures must needs beset such a creature! How easy for him to enter a shop with his polygonal front foremost, and to order goods to any extent from a confiding tradesman! Let the advocates of a falsely called philanthropy plead as they may for the abrogation of the Irregular Penal Laws, I for my part have never known an Irregular who was not also what Nature evidently intended him to be⁠—a hypocrite, a misanthropist, and, up to the limits of his power, a perpetrator of all manner of mischief.

Not that I should be disposed to recommend (at present) the extreme measures adopted by some States, where an infant whose angle deviates by half a degree from the correct angularity is summarily destroyed at birth. Some of our highest and ablest men, men of real genius, have during their earliest days laboured under deviations as great as, or even greater than, forty-five minutes: and the loss of their precious lives would have been an irreparable injury to the State. The art of healing also has achieved some of its most glorious triumphs in the compressions, extensions, trepannings, colligations, and other surgical or diaetetic operations by which Irregularity has been partly or wholly cured. Advocating therefore a via media, I would lay down no fixed or absolute line of demarcation; but at the period when the frame is just beginning to set, and when the Medical Board has reported that recovery is improbable, I would suggest that the Irregular offspring be painlessly and mercifully consumed.

VIII Of the Ancient Practice of Painting

If my readers have followed me with any attention up to this point, they will not be surprised to hear that life is somewhat dull in Flatland. I do not, of course, mean that there are not battles, conspiracies, tumults, factions, and all those other phenomena which are supposed to make history interesting; nor would I deny that the strange mixture of the problems of life and the problems of mathematics, continually inducing conjecture and giving the opportunity of immediate verification, imparts to our existence a zest which you in Spaceland can hardly comprehend. I speak now from the aesthetic and artistic point of view when I say that life with us is dull; aesthetically and artistically, very dull indeed.

How can it be otherwise, when all one’s prospect, all one’s landscapes, historical pieces, portraits, flowers, still life, are nothing but a single line, with no varieties except degrees of brightness and obscurity?

It was not always thus. Colour, if tradition speaks the truth, once for the space of half a dozen centuries or more, threw a transient splendour over the lives of our ancestors in the remotest ages. Some private individual⁠—a Pentagon whose name is variously reported⁠—having casually discovered the constituents of the simpler colours and a rudimentary method of painting, is said to have begun decorating first his house, then his slaves, then his father, his sons, and grandsons, lastly himself. The convenience as well as the beauty of the results commended themselves to all. Wherever Chromatistes⁠—for by that name the most trustworthy authorities concur in calling him⁠—turned his variegated frame, there he at once excited attention, and attracted respect. No one now needed to “feel” him; no one mistook his front for his back; all his movements were readily ascertained by his neighbours without the slightest strain on their powers of calculation; no one jostled him, or failed to make way for him; his voice was saved the labour of that exhausting utterance by which we colourless Squares and Pentagons are often forced to proclaim our individuality when we move amid a crowd of ignorant Isosceles.

The fashion spread like wildfire. Before a week was over, every Square and Triangle in the district had copied the example of Chromatistes, and only a few of the more conservative Pentagons still held out. A month or two found even the Dodecagons infected with the innovation. A year had not elapsed before the habit had spread to all but the very highest of the nobility. Needless to say, the custom soon made its way from the district of Chromatistes to surrounding regions; and within two generations no one in all Flatland was colourless except the women and the Priests.

Here Nature herself appeared to erect a barrier, and to plead against extending the innovation to these two classes. Many-sidedness was almost essential as a pretext for the innovators. “Distinction of sides is intended by Nature to imply distinction of colours”⁠—such was the sophism which in those days flew from mouth to mouth, converting whole towns at a time to the new culture. But manifestly to our Priests and women this adage did not apply. The latter had only one side, and therefore⁠—plurally and pedantically speaking⁠—no sides. The former⁠—if at least they would assert their claim to be really and truly Circles, and not mere high-class Polygons with an infinitely large number of infinitesimally small sides⁠—were in the habit of boasting (what women confessed and deplored) that they also had no sides, being blessed with a perimeter of one line, or, in other words, a circumference. Hence it came to pass that these two classes could see no force in the so-called axiom about “Distinction of Sides implying Distinction of Colour”; and when all others had succumbed to the fascinations of corporal decoration, the Priests and the women alone still remained pure from the pollution of paint.

Immoral, licentious, anarchical,