As the most perfect subject of such painting, however, I have already affirmed that Love, which is essentially _satisfied_, whose object is no purely spiritual Beyond, but one actually present, so that we can behold Love itself in its object. The highest and most unique form of such a Love is that of the Virgin Mother for her Christ child, the love of the one mother who has brought forth the Saviour of the world and carries Him in her arms. This is the content of most loveliness to which we may say Christian art generally and pre-eminently the painter's art in the religious sphere has been exalted. The love of God, and more expressly[258] that of which Christ is the object, is of an entirely spiritual type. Its object is only visible to the eyes of the soul, so that in these cases we do not in the strict sense get the reciprocity which is bound with the notion of Love, and moreover there is no natural tie which secures the lovers and from its origin binds them to each other. Every other type of love, to put the matter conversely, remains in some measure accidental in its incidence, and in another aspect of it the lovers possess, as, for instance, sisters, or the father's love for his children, yet further relations outside this particular one, which assert an essential claim upon them. A father or brothers are compelled to direct their attention to the world, the State, affairs or war, in one word universal ends; the sister becomes wife, mother, and so forth. In the case of a mother's love of her child, on the contrary, the love is from its very nature neither something that is contingent, nor is it merely a single phase[259]. It is its highest earthly type, in which its natural character and its most sacred function immediately coalesce. From the point of view, however, in which as a rule in maternal love the mother sees and feels at the same time her husband in her child, we may observe that this aspect, too, in the Virgin Mary's case disappears. Her feeling has nothing in common with a wife's love for her wedded husband; on the contrary her relation to Joseph is rather that of a sister, and on the side of Joseph a feeling of respectful reverence for the Child that is God's and Mary's. We therefore find that religious love is set forth in its fullest and most ideal[260] human form, not in that for Christ amid His sufferings, nor in His resurrection, nor as He delays His departure among His friends, but in the emotional nature of a woman, in Mary. Her entire soul and life is human love for the Child, which she calls her own, and along with it adoration, and love of God with whom she feels herself thus united[261]. She is humble before God, and yet is steeped in the infinite exaltation that she is the single one among maidens who is above all blessed. Not alone and apart, but only in her Child is she made perfect in God, but in that, whether it be by the cradle or as queen of heaven, she is entirely content and