For he had pegged out all the main points of the history of man; or rather most of the tenable, or at least possible, theories of the history of man. It was hard to hold the main line of it, that double road of rationality and revelation that should lead always to a fuller and fuller development (not the fetish of progress, that toy word used only by toy people), to an unfolding and growth and perfectibility.
But the main line was often obscure and all but obliterated, and traced through fog and miasma. He had accepted the Fall of Man and the Redemption as the cardinal points of history. But he understood now that neither happened only once, that both were of constant occurrence; that there was a hand reaching up from that old pit with its shadow over man. And he had come to picture that hand in his dreams (for his dreams were especially vivid when in the state) as a six-digited monster reaching out. He began to realize that the thing he was caught in was dangerous and deadly.
Very dangerous.
Very deadly.
One of the weird books that he often returned to and which continually puzzled him was the Relationship of Extradigitalism to Genius, written by the man whose face he had never seen, in one of his manifestations.
It promised more than it delivered, and it intimated more than it said. Its theory was tedious and tenuous, bolstered with undigested mountains of doubtful data. It left him unconvinced that persons of genius (even if it could be agreed who or what they were) had often the oddity of extra fingers and toes, or the vestiges of them. And it puzzled him what possible difference it could make.
Yet there were hints here of a Corsican who commonly kept a hand hidden, or an earlier and more bizarre commander who wore always a mailed glove, of another man with a glove between the two; hints that the multiplex-adept, Leonardo himself, who sometimes drew the hands of men and often those of monsters with six fingers, may himself have had the touch. There was a comment of Caesar, not conclusive, to the same effect. It is known that Alexander had a minor peculiarity; it is not known what it was; this man made it seem that this was it. And it was averred of Gregory and Augustine, of Benedict and Albert and Acquinas. Yet a man with a deformity could not enter the priesthood; if they had it, it must have been in vestigial form.
There were cases for Charles Magnut and Mahmud, for Saladin the Horseman and for Akhnaton the King; for Homer (a Seleuciad-Greek statuette shows him with six fingers strumming an unidentified instrument while reciting); for Pythagoras, for Buonarroti, Santi, Theotokopolous, van Rijn, Robusti.
Zurbarin catalogued eight thousand names. He maintained that they were geniuses. And that they were extradigitals.
Charles Vincent grinned and looked down at his misshapen or double thumb.
“At least I am in good though monotonous company. But what in the name of triple time is he driving at?”
And it was not long afterward that Vincent was examining cuneiform tablets in the State Museum. These were a broken and not continuous series on the theory of numbers, tolerably legible to the now encyclopedic Charles Vincent. And the series read in part:
“On the divergence of the basis itself and the confusion caused—for it is five, or it is six, or ten or twelve, or sixty or a hundred, or three hundred and sixty or the double hundred, the thousand. The reason, not clearly understood by the people, is that Six and the Dozen are first, and Sixty is a compromise in condescending to the people. For the five, the ten are late, and are no older than the people themselves. It is said, and credited, that people began to count by fives and tens from the number of fingers on their hands. But before the people the—by the reason that they had—counted by sixes and twelves. But Sixty is the number of time, divisible by both, for both must live together in time, though not on the same plane of time—” Much of the rest was scattered. And it was while trying to set the hundreds of unordered clay tablets in proper sequence that Charles Vincent created the legend of the ghost in the museum.
For he spent his multi-hundred-hour nights there studying and classifying. Naturally he could not work without light, and naturally he could be seen when he sat still at his studies. But as the slow-moving guards attempted to close in on him, he would move to avoid them, and his speed made him invisible to them. They were a nuisance and had to be discouraged. He belabored them soundly and they became less eager to try to capture him.
His only fear was that they would some time try to shoot him to see if he were ghost or human. He could avoid a seen shot, which would come at no more than two and a half times his own greatest speed. But an unperceived shot could penetrate dangerously, even fatally, before he twisted away from it.
He had fathered legends of other ghosts, that of the Central Library, that of University Library, that of the John Charles Underwood Jr. Technical Library. This plurality of ghosts tended to cancel out each other and bring believers into ridicule. Even those who had seen him as a ghost did not admit that they believed in the ghosts.
He went back to Dr. Mason for his monthly checkup.
“You look terrible,” said the Doctor. “Whatever it is, you have changed. If you can afford it, you should take a long rest.”
“I have the means,” said Charles Vincent, “and that is just what I will do. I’ll take a rest for a year or
