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 was taken from us in that year of our reckoning (to wit, of the years of our Lord) in which the perfect number was nine times multiplied, within that century wherein she was born into the world, which is to say, the thirteenth century of Christians. And touching the reason why this number was so closely allied to her, it may peradventure be this: According to Ptolemy (and also to the Christian verity), the revolving heavens are nine; and according to the common opinion among astrologers, these nine heavens together have influence over the earth. Wherefore, it would appear that this number was thus allied unto her for the purpose of signifying that at her birth all these nine heavens were at perfect unity with each other as to their influence. This is one reason that may be brought; but more narrowly considering, and according to the infallible truth, this number was her own self—that is to say, by similitude, as thus: The number three is the root of the number nine, seeing that, without the interposition of any other number, being multiplied merely by itself, it becomes nine, as we manifestly perceive that three times three are nine. Thus three being of itself the efficient of nine, and the great Efficient of miracles being of Himself three persons (to wit, the Father, the Son, and the Holy Ghost), which being three are also one, this lady was accompanied by the number nine to the end, that men might clearly perceive her to be a Nine—that is, a miracle, whose only root is the Holy Trinity. It may be that a more subtle person would find for this thing a reason of greater subtlety; but such is the reason that I find, and that liketh me best."

The modern reader will have difficulty in believing that any "subtle person" could weave a wilder or stranger argument; but fantastic as it is, it is formal to the rules of thirteenth century reasoning, and solemn as the most sober appeal to the thoughtful mind. No doubt Dante derived some kind of superlative consolation from this mystic reckoning. He discourses of it