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The ASCENSION, though one of the “Glorious Mysteries,” was also accounted as the seventh and last of the sorrows of the Virgin, for she was then left alone on earth.  All the old legends represent her as present on this occasion, and saying, as she followed with uplifted eyes the soaring figure of Christ, “My Son, remember me when thou comest to thy kingdom!  Leave me not long after thee, my Son!” In Giotto’s composition in the chapel of the Arena, at Padua, she is by far the most prominent figure.  In almost all the late pictures of the Ascension, she is introduced with the other Marys, kneeling on one side, or placed in the centre among the apostles.

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The DESCENT OF THE HOLY GHOST is a strictly scriptural subject.  I have heard it said that the introduction of Mary is not authorized by the scripture narrative.  I must observe, however that, without any wringing of the text for an especial purpose, the passage might be so interpreted.  In the first chapter of the Acts (ver. 14), after enumerating the apostles by name, it is added, “These all continued with one accord in prayer and supplication, with the women and Mary the mother of Jesus, and with his brethren.”  And in the commencement of the second chapter the narrative thus proceeds:  “And when the day of Pentecost was fully come, they were all with one accord in one place.”  The word all is, in the Concordance, referred to the previous text (ver. 14), as including Mary and the women:  thus they who were constant in their love were not refused a participation in the gifts of the Spirit.  Mary, in her character of the divine Mother of Wisdom, or even Wisdom herself,[1] did not, perhaps, need any accession of intellectual light; but we must remember that the Holy Spirit was the Comforter, as well as the Giver of wisdom; therefore, equally needed by those, whether men or women, who were all equally called upon to carry out the ministry 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.