ry of Christ in love and service,
in doing and in suffering.

[Footnote 1: The sublime eulogium of Wisdom (Prov. viii. 22), is, in
the Roman Catholic Church, applied to the Virgin Mary.]

In the account of the apostles I have already described at length the
various treatment and most celebrated examples of this subject, and
shall only make one or two observations with especial reference to
the figure of the Virgin. It was in accordance with the feelings and
convictions prevalent in the fifteenth century, that if Mary were
admitted to be present, she would take the principal place, as Queen
and Mother of the Apostles (_Regina et Mater Apostolorum_). She
is, therefore, usually placed either in front, or in the centre
on a raised seat or dais; and often holding a book (as the _Mater
Sapientiae_); and she receives the divine affusion either with veiled
lids and meek rejoicing; or with uplifted eyes, as one inspired, she
pours forth the hymn, _Veni, Sancte Spiritus_.

I agree with the critics that, as the Spirit descended in form
of cloven tongues of fire, the emblem of the Dove, almost always
introduced, is here superfluous, and, indeed, out of place.

* * * * *

I must mention here another subject altogether apocryphal, and
confined to the late Spanish and Italian schools: The Virgin receives
the sacramental wafer from the hand of St. John the Evangelist.
This is frequently misunderstood, and styled the Communion of Mary
Magdalene. But the long hair and uncovered head of the Magdalene, and
the episcopal robe of St. Maximin, are in general distinguishable from
the veiled matronly head of the Virgin Mother, and the deacon's vest
of St. John. There is also a legend that Mary received baptism from
St. Peter; but this is a subject I have never met with in art, ancient
or modern. It may possibly exist.

I am not acquainted with any representations taken from the sojourn on
earth of the Blessed Virgin from this time to the period of her death,
the date of which is uncertain. It is, however, generally supposed to
have taken place in the forty-eighth year of our era, and about eleven
years after the Crucifixion, therefore in her sixtieth year. There
is no distinct record, either historical or legendary, as to the
manner in which she passed these years. There are, indeed, floating
traditions alluded to by the early theological writers, that when the
first persecution broke out at Jerusalem, Mary