a tassel at each of its four corners. This was wrapped round the body in graceful folds and slung upon the shoulder in hot weather. The tunic was like a priest's soutane, or the habit of a Religious, and was of various colours sometimes. These two garments with a belt and sandals formed the whole wardrobe of an ordinary disciple in those days. There is no mention of a shirt. Linen was supposed to be a luxury in those times. It had to be imported from Egypt.

1The soldiers.-These were charged with the execution, instead of the servants of the high priests. They had not much feeling as the crowning with thorns shows.

2Garments. The plural number is given; because the sandals and the belt were divided seemingly, as well as the cloak.

The coat. This was the long tunic which reached to the ancles. Some think that such a tunic cannot be made. Textile work was sometimes more perfect in those days than it can be rendered by all modern improvements. A bold German went to the East, saw those garments, and got one made for himself to stop the howling of rationalists. There is a legend about Our Lady's having made one for Him in His infancy which grew with His growth. That She made it for Him is true enough, as it was the glory of the women in the East to have their husbands and children well clad with the work of their own hands.

Top.-The garments of this kind are begun at the top and widened. Stockings are begun at the top and narrowed.

"Let us not cut it. It was a nicely woven garment and would do for one. They cast lots for it.

"Whose it shall be.-Tradition tells us that it was bought from the soldier who won it and kept as a relic ever after.

"Cast lots. Some make a sermon against gambling from this. We think the soldiers acted very well. The Apostles cast lots for a successor to Judas.

Did these things.-S. John's repetitions have a tone of sadness.

25. Stabant autem juxtà crucem JESU Mater ejus, et soror matris ejus Maria Cleophæ, et Maria-Magdalene.

26. Cùm vidisset ergò JESUS Matrem et discipulum stantem quem diligebat, dicit Matri suæ : "Mulier ecce filius tuus."

27. Deindè dicit discipulo: "Ecce mater tua." Et ex illâ Et ex illâ horâ accepit eam discipulus in

sua.

25. Now there 'stood by the cross of Jesus 'his mother, and his mother's sister, Mary of Cleophas, and 'Mary Magdalene.

26. When Jesus, therefore, saw his mother, and 'the disciple standing whom he loved, he saith to his mother: "Woman, behold thy son.

27. After that he saith to the disciple: Behold 'thy mother. And from that hour the disciple took her to his own.

This bright gleam of sunshine comes to refresh the reader, who is meditating on the Crucifixion, as a light in darkness and a ray of comfort in consolation. There is a gloom all around. The darkness still exists, and we are told by other Evangelists that many of the friends of Our Lord (especially the women) were looking on at a distance.

His Mother came to the foot of the cross, and encouraged by her, the Beloved Disciple and Mary Magdalen came there also. Mary of Cleophas, the mother of SS. Jude and James the Less, finds her way there too. We can conclude lawfully that Salome was not far away; but S. John did not care to mention the name of his own mother. She was a very faithful follower of Our Saviour, and we find her one of the watchers at the tomb. There were more there than are named, certainly.

Mary's sufferings at the foot of the Cross have formed the theme for songs, hymns, prayers, sermons, and meditations throughout the whole history of the Church. Some even put the question: Did she suffer more than Our Lord himself? And S. Augustine, who had such a loving, holy mother himself, seems to favour an answer in the affirmative. The prophecy of Holy Simeon is now fulfilled. The sword pierces through her heart as she stands transfixed at the cruel deathbed of her agonizing Son. Hers was more than a mother's love, and His was more than a Son's. We know that a mother loves a son-seven times, it is said, as much as a son loves a mother. We know also that when brave men endure pains and torments for the sake of those they

love, the lovers suffer inexpressible anguish. Mary's sufferings, then, must have been excessive. She could not love her Son more than He loved her, because His heart had a capacity which no human creature could measure. In proportion, then, to her love, was her suffering. How willingly would she have those nails driven through her hands if only He could be spared the pain.

Picture to any living mother, who has an only, loving, excellent son, the scene that Mary has to witness, and you will see nature assert its rights, and floods of tears running down the cheeks, saddened by even an idea-this we have witnessed often and often-what, then, must have been Mary's grief? Magna velut mare contritio tua. This assertion of human nature we find loved and honoured throughout Our Divine Lord's career. He let Magdalen wash his feet, and He wept when He went to raise her brother from the dead.

Our Lord hung silent for hours upon the Cross. He spoke to His Eternal Father and prayed for the revilers who wagged their heads beneath His gibbet. He also spoke a word of kindliness to the thief who was crucified by His side. Innocence and penitence were personified at His feet. They were not like the first concern of His dying moments-sin hopeless and sin hopeful-but true trophies of His passion-sin averted and sin atoned.

The immense depth of this proceeding is unfathomable. Our Lord's great love for man made Him the victim of the sins He undertook to abolish. He loved the sinner.

The unrepentant sinner has His first concern.
The repentant has His next.

The sinless comes next.

The true penitent comes afterwards.

This gradation is remarkable. That Our Lord in His human nature strove harder for those who were to be damned despite His efforts is almost certain. Few have taken the trouble to examine the case of the hopeless. We know they are to be lost; and smug in the idea of our own chances, we let them alone. Do we see all Jesus does for them, and all His followers do for them? They were His first care, His agony in the garden and the object of His first prayer upon the Cross.

The repentant sinner is represented by the penitent thief. We see two things remarkable in his conversion. How quickly his

mind was enlightened and how clearly and speedily grace was confessed and glory assured to him.

The sinless was less His concern in His work of atonement than the sinner. The sinless were already secured. A little love for them here and an abundance hereafter were all that was required. Our Lady is a representative of this class.

The fourth class is a peculiar one. It has its extremes at the foot of the Cross. It represents those who live well, commit occasional faults and then give up; or those who lead an evil life and do penance ever afterwards. It has two grand and noble representatives in John and Magdalen.

The former had run away, and his old love soon brought him back. We are loth to think he sinned but, omnes scandalizabuntur is too strong for us. He is now penitent for his one fault and the reparation is accepted.

Poor Magdalen! We are told her history often and it has a new beauty every time it is touched. These were the specimens human nature sent to the death of Our Divine Lord.

Filial love is stronger than any death, and Our Lord will let us see that its claims are not to be put aside. He looks after His mother. She did not need any temporal assistance, as she was an heiress and had plenty; but her husband was dead and she had no companion. She wanted someone to talk about her Son when He was gone, who had known Him most intimately during the three years in which His public ministry separated Him from her. She needed one who knew how to reverence her and would give his life for her. There was one, and perhaps only one, who had all those qualities. That was John, who tells us the story so briefly, and whose words we have to extend in order fully to understand the beauty of the incident.

The commission has a further significance, and one we cannot lose sight of. His disciples are scattered; she has to collect them. She represents then the mother who is to take care of His infants in faith. She begets them spiritually by the throes she endures in His agony. Where are the children who ought to form this first family? Alas! there are but few representatives. John is the only one of the Apostles. The others are faithful, but to a certain degree unrepresentative. Magdalen and the other Mary, and Salome and the rest, were good holy women, and gave edification; but they were not representatives.

John was an Apostle; from the Apostles the Church was to grow. John represented the Church of God officially. Now one sees the meaning of this incident. John was The Apostle then, Mary was the new Mother; the Church was to grow from him and others, and the condition was that they should recognise Mary's Mothership.

John besides had special claims. He was the youngest of the Apostles, and required a mother more than any of the otherssome of whom had been married men-and he was disposed to give a son's affection. He was also the one whom Our Lord loved most, and whom He gave privileges to, which were not granted to the others. He was a virgin, and as S. Augustine remarks, Matrem virginem virgini discipulo commendavit.

One more trait in John's character deserves attention. He followed Our Lord carefully, after the first running away; he followed Him disguised until his disguise was pulled off. He introduced Peter into the pontiff's atrium, and he was at the foot of the Cross when the others were hiding in Jerusalem. All these things, added up, make very considerable merits towards the office he is about to receive. What a blessed office!

He took charge of Our Lady henceforth. They gathered the scattered disciples together, and she, with Salome and Magdalen, provided for their necessities. We see this small family affair of disinterestedness beautifying the beginning and infancy of the Church.

There is a wonder that Our Lord did not address a word to Magdalen. He might have done so at another time, but this time was too important. His words now had an eternal doctrinal significance, and words of mere friendship were unbecoming so noble and ignominious a deathbed. He was simply the Redeemer here, and not the friend, brother, or even Son, except through that natural love He wished to hallow.

Everything else was unworthy of a word. He left us four words more. His pain of body, His pain of soul, His satisfaction that all was done, and His going to His Father.

How significant! He begins with the lowest sinners and ranges up to the bosom of the Godhead. We forbear uttering other thoughts; it being our intention rather to suggest sermons than to write them.