Page:Encyclopædia Britannica, Ninth Edition, v. 15.djvu/76

Rh L U K L U K exhibit more freedom of hand than the oil pictures; aud they are on the whole less like the work of Da Vinci, having at an early date a certain resemblance to the style of Mantegna, as later on to that of Raphael. Luini s colouring is mostly rich, and his light and shade forcible. Among his principal works the following are to be mentioned. At Saronno are frescos painted towards 1525, representing the life of the Madonna her Marriage, the Presentation of the Infant Saviour in the Temple, the Adoration of the Magi, and other inci dents. His own portrait appears in the subject of the youthful Jesus with the Doctors in the Temple. This series in which some comparatively archaic details occur, such as gilded nimbuses was partly repeated from one which Luini had executed towards 1520 in S. Croce. In the Brera Gallery, Milan, are frescos from the suppressed church of La Pace and the Convent della Pelucca, the former treating subjects from the life of the Virgin, the latter, of a classic kind, more decorative in manner. The subject of girls playing at the game of &quot;hot-cockles,&quot; and that of three angels depositing St Catherine in her sepulchre, are particularly memor able, each of them a work of perfect charm and grace in its way. In the Casa Silva, Milan, are frescos from Ovid s Metamorphoses. The Monastero Maggiore of Milan (or church of S. Maurizio) is a noble treasure-house of Luini s art, including a large Cruci fixion, with about one hundred and forty figures ; Christ Bound to the Column, between figures of Saints Catherine and Stephen, and the founder of the chapel kneeling before Catherine ; the Martyr dom of this Saint; the Entombment of Christ ; and a large number of other subjects. In the Ambrosian library is the fresco (already mentioned), covering one entire wall of the Sala della S. Corona, of Christ Crowned with Thorns, with two executioners, and on each side six members of a confraternity ; in the same building the Infant Baptist Playing with a Lamb ; in the Brera, the Virgin Enthroned, with Saints, dated 1521 ; in the Louvre, the Daughter of Herodias receiving the Head of the Baptist ; in the Esterhazy Gallery, Vienna, the Virgin between Saints Catherine and Barbara; in the National Gallery, London, Christ Disputing with the Doctors. Many or most of these gallery pictures used to pass for the handiwork of Da Vinci. The same is the case with the highly celebrated Vanity and Modesty in the Sciarra Palace, Rome, which also may nevertheless in all probability be assigned to Luini. Another singularly beautiful picture by him, which seems to pass almost entirely unobserved by tourists and by writers, is in the Royal Palace in Milan a large composition of Women Bathing. That Luini was also pre-eminent as a decorative artist is shown by his works in the Certosa of Pavia. LUKE, whose name is traditionally attached to the Third Gospel, appears to have been one of the com panions of Paul, being mentioned as such in Col. iv. 14, Philem. 24, and 2 Tim. iv. 11 ; even if, as some critics suppose, these epistles were not written by Paul himself, they are at any rate likely to have preserved the local colouring. Assuming, as is probable, that the same person is intended in all three passages, we gather (1) that Luke was not a born Jew, since in Col. iv. 11, &quot;those who are of the circumcision &quot; appear to be separated from those, among whom is Luke, who are mentioned afterwards (but there is nothing to determine the question, which has since been raised, whether he had been a Jewish proselyte or a Gen tile), and (2) that he was a physician. There was an early belief, first mentioned by Irenseus, that he is spoken of, though not mentioned by name, in 2 Cor. viii. 18, as &quot; the brother whose praise is in the gospel throughout all the churches &quot;; and the subscription of that epistle in some MSS., and in the Peschito and other versions, embodies this belief. Of his birth and country nothing is positively known ; but it is a possible inference from his name Lucas, which is a contraction of Lucanus (the full form occurs in some early MSS. of the Itala), that he was of Italian (Lucanian) descent. From the time of Irenseus, whose testimony is soon followed by that of Clement of Alexandria, Tertullian, and Origen, this companion of Paul has generally been con sidered to be the author of the third canonical Gospel and of the Acts of the Apostles ; but no other facts are mentioned by early writers as to his personal history, except such as may be gathered from the writings which are attributed to him. Tertullian, for example, speaks of him as &quot; non apostolus sed apostolicus,&quot; and as &quot; posterioris apostolisectator&quot;(/lc?y. Marcion., 4, 2) ; aud the Muraturian fragment says that he had not seen the Lord in the flesh. The most important of these biographical inferences ars those which were made by Eusebius, who, translating, or mistranslating, TraprjKoXovOrjKOTi Tracri, in the preface to the Gospel, by &quot;having accompanied all,&quot; i.e., the &quot; eyewitnesses and ministers of the word,&quot; infers that Luke was a companion not of Paul only but also of the other apostles, and, probably referring to Acts xiii. 1, says that he was &quot; one of those from Antioch.&quot; 1 These inferences of Eusebius are further elaborated by Jerome, who adds, without quoting any authority, that he wrote the Gospel in Achaia or Boeotia (many MSS. have Bithynia), and the Acts at Rome. 2 Those who a-ccept this tradition of his having been the author of the Acts of the Apostles usually infer from the sections of that work in which the pronoun &quot; we &quot; is employed that he accompanied Paul on part of his second and third missionary journeys, and also on his voyage to Rome. The first of these sections begins with the apostle s determination to go into Macedonia, and ends when he has left Philippi (Acts xvi. 10-40) ; the second begins when the apostle returns to Philippi, and ends with his arrival at Jerusalem (Acts xx. 6-xxi. 18) ; the third begins with his sailing from Csesarea, and ends with his arrival at Rome (Acts xxvii. 1-xxviii. 16). Even some of those who assign the greater part of the book to a much later date think that these sections may be extracts from an original diary of a companion of Paul, and that this companion may have been Luke. Others, however, think it improbable that Luke, without being specially mentioned either in them or elsewhere, should have accompanied Paul on his voyage to Rome, and assign these sections to Timothy, or Titus, or Silas (some have added the very improbable conjecture that Luke and Silas are the same person). The other biographical details which are found in patristic litera ture, and which are not inferences from the New Testament, rest upon no certain evidence, and are frequently at variance not only with one another but also with earlier documents. It is sometimes stated that he was one of the seventy disciples ; this statement is found in Epiphanius (Hsercs., li. 11), in pseudo-Origen (De recta in Deum fide, ed. De la Rue, vol. i. p. 806), in Gregory the Great (Aforal. i. 1), and elsewhere ; but it is inconsistent, not only with Tertullian and the Muratorian fragment, but also with the clear in ference from the preface to the Gospel that its author was not him self an eyewitness of what he narrates. It is also stated that he was one of the two disciples who went to Emmaus (S. Greg. Magn., Moral, i. 1; Paul. Diacon., Homil. 59 in Natali S. -Lucie ; and others); but this statement is discredited by the same facts as the preceding. Like all the other disciples whose names are mentioned in the New Testament, he is said to have gone forth as a preacher of the gospel ; but statements vary widely as to the place in which he preached : Gregory of Nazianzus says Achaia ; Epiphauius suys Dalmatia, Gaul, Italy, and Macedonia ; CEcumenius says Al rica ; later legends mention his having been at Enns in Austria (Hansiz, Germ. Sacra, vol. i. p. 15). And also, like most of the other early disciples, he is said not only to have preached the gospel but also to have suffered death for its sake. Gaudentius of Brescia says that this occurred at Patra in Achaia, and Nice- phorus specifies as the manner of his martyrdom that he was hung on an olive tree. But elsewhere it is stated or implied that he died an ordinary death, either at Thebes in Boeotia (Martyrol. Basil.}, or in Bithynia (Paulus Diaconus, Isidore of Seville, and the Martyrologies of Ado and Usuardi). Most traditions agree in stating that his body was transl ened by Con- stantius to Constantinople (&quot;Chron. Hieron.,&quot; ap. Mai, J ov. Script. Coll ; Prosper Aquitanus, Paulus Diaconus, Nicephorus, and others), but its place of burial seems to have been for gotten, and Proco]iius(Zte sedif. Justin., i. 4) mentions that it was discovered in Justinian s time in digging the foundations of a new 1 Some have thought that, like the persons who are mentioned by Origen, Comm. in Rom., chap. x. (vol. iv. p. 686, ed. I&amp;gt;e la Rue), Eusebius here confuses the two names Lucas and Lucius. 2 De Viris lllustr,, chap. vii. ; Comm. in Matth., pref., vol. vii. p. T