Human Meme

Here is the shape of it. In 1955, American television had no memory. A play aired live, once, and it was gone: no rerun, no archive, no second pressing. Serling wrote a play called Patterns, and the country went so crazy for it that the critic at the New York Times closed his column with ten words that had no mechanism under them: "a repeat performance at an early date should be mandatory." There was no mandatory in 1955. So the network bought the play a second time and performed the identical play live again, because the only instrument the medium owned for showing a thing twice was human beings. That was the economy Serling worked in. And when he tried to tell the Emmett Till story in that economy, twice, in 1956 and 1958, the sponsors and the agencies and the network censors sanded his plays into other states, other decades, other people.

The telephone went to speaker at three in the afternoon on a Tuesday in August, and the voice that came out of it belonged to family, calling from a small town in Nebraska where it had been raining for days. The call carried two things at once, the way a plains telephone always has. A death in the family. And a storm inventory, item by item, in the flat voice the plains keep for damage. Trees down across the county. The grain silo wrecked. More than a hundred utility poles broken, thirty-four of them in a row on one county road, snapped at ground level and thrown across into the lines and trees on the other side. And the town held its festival anyway, in the middle of the ruins, because the festival had been running since 1901 and a storm was not going to be the thing that stopped it.

The Watermark is about a city that computes its poor as calories. And it is about the man who does the computing. His name is Anselm Wenger. He is thirty-one that winter. He is a clerk of the Relief Bureau, the best computer on the fourth floor of the Provident Building. By day he prices the poor in units of food. By night he sings in the cellars of the Quarter, and the Quarter sings back. And in his room over the baker's, he writes down what the tables could not hold. On slips. In a hand smaller than the Bureau's hand. The slips live in a tobacco tin. Two archives, then: the building's and the tin's. The year this book covers is the year those two accounts settle.

Somewhere in your kitchen there is a glass, and you trust it. You washed it, you shelved it, and if I dropped one bead of ink into it right now, you would never drink from it again. Not after a rinse. Not after ten rinses. One drop, and the glass is ruined in a place no sponge can reach. Hold that feeling. This episode is about the people who turned that feeling into law, and about the one room in the world where the feeling was finally told no. In 1986, in a laboratory at the University of Pennsylvania, a researcher named Paul Rozin dipped a dead cockroach into a glass of apple juice. The roach was sterilized. The subjects watched the sterilizing. They knew, as a matter of certified fact, that the juice was clean. Nobody drank it. In another test, people labeled a bottle of plain sugar with the word poison in their own handwriting, and then flinched at their own label. Nothing touched the sugar except a word. The word was enough.

Somewhere ahead of you, on a day no calendar has marked yet, someone you love is going to say a final sentence, and you may be the one who hears it. You will lean in. You will carry what they said for the rest of your life. And you will believe it, because nearly everything in you insists that a person at the end of everything has no reason left to lie. The law believes it too. There is a maxim behind that faith, old enough to arrive in Latin: nemo moriturus praesumitur mentiri. No one about to die is presumed to lie. Out of that presumption the courts built one of the strangest doors in the law of evidence, the dying declaration. Hearsay, the secondhand report of what somebody said outside the courtroom, is generally barred at trial. The words of the dying walk through.