There is no scene in the whole range of Scripture narrative which is more full of pathos than this scene of the Cross. Two agonies meet: the agony of the nailing, the lifting, the dying; and the agony that looks on in silent helplessness. But while our Lord's physical agony was in some sort swallowed up in the intensity of the love which was the motive for enduring it, overpassed in the vision of the need of those for whom He was dying, S. Mary's agony was the pain of a love concentrated upon the Sufferer Who hangs dying before her eyes. If there be anything that can lighten the pain of such love it is that it feels itself answered, that its object is conscious of it and is helped by it. And S. Mary had that consolation: the love poured to her from the Cross, and revealed itself when the suffering Son turned His eyes upon her agony and, understanding what her desolation would be, committed her to His beloved disciple: "Behold thy Mother; behold thy son." These two great loves which had been our Lord's human consolation were thus committed to one another. And when the darkness fell, and death relieved the agony, and the Sacred Body had been cared for, then the mother found refuge with S. John: "and from that hour that disciple took her unto his own home." From the day of Pentecost on, S. Mary is no more heard of in the history of the Church. As so often, the Scriptures are silent and decline to answer our interested questions. They go on with the essentails of their story, the founding of the Church of God, and leave other things aside. So we do not know any of the last years of the life of Blessed Mary. Where did she live? How long did she live? The traditions, in any case of quite an untrustworthy nature, are contradictory. Jerusalem and Ephesus contend for the honour of our Lady's residence. Jerusalem must have been the site of that "home" to which S. John took her after the crucifixion. Did she remain there, or did she follow S. John, and at length come to live with him in Ephesus? Ephesus puts forward the claim, and we feel that it would be well founded in the nature of the relation between these two, if S. Mary lived until the settlement of the last of the apostles in the Asian city. Our Lord's committal of His Mother to the beloved disciple implies their personal association as long as S. Mary lived: if till S. John was settled in Ephesus, then we may be sure that she was there. She would be with S. John as long as she lived, but can we think of her as living long? Would not a great love draw her to another world and the presence of her triumphant Son?