Human Meme

Let me set the scene the way the century set it. The year is 1968. A thin book appears, written by the most celebrated stage director alive, Peter Brook, and it opens with a sentence the theatre memorized like scripture: take any empty space and call it a bare stage; a man walks across that space while someone watches him, and that is all the theatre needs to be. Four essays follow, four names the field still teaches to every student: the Deadly Theatre, the Holy Theatre, the Rough Theatre, the Immediate Theatre. I read that book young. I taught it. And for fifty years I kept walking into the rooms it described and noticing the same stubborn fact. The floor was never bare. Somebody owns it, somebody polices it, and somebody pays for it. And the figure who crosses that floor can die while crossing it, and the room knows. That knowledge is the whole book.

Fractional Fiction, for those of you new to the series, is a discipline as much as a name. Every novel in it grows from a small fraction of documented reality, real texts, real law, real science, real ground, and the fiction rises around that fraction without ever falsifying it. Each book carries exactly one invention, one thing that does not exist, and the notes in the back declare it openly so you always know where the ground ends. Everything else holds. The permits in this book are real permits. A treaty really was signed on the sand at Point No Point in 1855. The six words are the real six words. And the three sources this novel is built on are named in the back matter like load-bearing walls. The first is a real book from 1922 called The Wild Heart, eleven animal sketches of Puget Sound country by a writer named Emma-Lindsay Squier, with an introduction by Gene Stratton-Porter that carries an idea this novel takes as law: a wild thing that stops being afraid of us cannot go home. The second is the oldest family record in Greek literature, Hesiod's Theogony, a list of who was born to whom, in which every generation of gods, warned about its children, devours them, and is replaced anyway. And the third is Dante, read in the English Longfellow made in the years after his wife died, when translating the Inferno was the only room of his grief he could stand in. From Dante the book takes its shape, a teller walking a silent listener down through the rings, and it takes a plea. In the sixth canto, a shade stops the pilgrim and asks for the only afterlife that is real: when you are back in the sweet world, carry me into the minds of other people.

In 2002 a public health director in Newark asked me whether I knew the word nosocomial. I did not. Nor did any of the graduate students in the room I taught the following week. Nosocomial means hospital acquired. It names the illness a patient walks in without and walks out carrying, and medicine has owned the word for more than a century and worn it smooth. This episode is about what a word like that is built to do. Say hospital-acquired infection often enough and it becomes a line item. Call a death a mortality outcome and you have moved it into a spreadsheet, where it can be totaled and compared and discussed on a Tuesday afternoon without anybody's voice breaking. That is cultural code. It replicates, it gets taught, and every time it is spoken it lets decent people look straight at a horror and feel almost nothing. From there the episode goes to Vienna in 1847, to a basin of chlorinated lime, and to a doctor whose colleagues destroyed him for proving that they were the weapon. Then it follows the shape out of the hospital and into the prison, the asylum, the classroom, the parish, and the faith that promised to carry its people out of the world and kept that promise the only way it could. One note on the failed test in this episode. Failing my own rule made the finding harder on hospitals than my original claim was. If that portion of the infection rate is not an irreducible floor, then more of it can be prevented than I had credited, and the institutions have less cover than I gave them. The longer account is in the blog piece is available on BolesBlogs.com DO HARM: Nosocomial Disease and the Institutions That Manufacture the Harm They Promise to Cure is available now from David Boles Books in Kindle and paperback, with a free PDF edition to download. Facts matter.

Every rehearsal room I have ever loved kept two smells on staff: scorched coffee and radiator dust. In one of those rooms, years ago, an actor I call Curtis in the book crossed the floor toward me at the end of a long afternoon. He stepped over the spike tape, past the folding table with its script piles, and he stopped inside the working distance that theater people keep the way sailors keep respect for water. Then he said six words, "I want to be your friend." A grown man, saying a sincere and costly thing to another grown man. And I laughed. Two seconds of laugh. Then I answered him with five words of my own: "Haven't we always been friends?"

Twelve thirty-three in the afternoon. Monday, April 28, 2025. The electrical grid of the Iberian Peninsula loses fifteen gigawatts of generation in about five seconds. Spain and Portugal go dark together. Trains stop between stations, on viaducts, in tunnels. Airports fall back on diesel. The Madrid fire service alone logs a hundred and seventy-four elevator rescues. The national tax portal goes down and stays down until Wednesday. Police officers stand in dead intersections and run the traffic with their hands. The shopkeepers who stayed open made change the way their grandmothers had, out loud, coin by coin. Clerks did the arithmetic in their heads while the registers sat blank. Officers directed two capitals' worth of cars with a grammar of gesture older than the signal light. Everything rented from the wire stopped that afternoon. Everything carried kept working.