P A U P A U 415 Richelieu) and his own cradle made of a tortoise-shell. In the keep is a library of 6000 volumes, mainly of works relating to Henry IV. The two Gothic churches of St Jacques and St Martin are both modern ; but the latter is of note for the height and elegance of its tower, its stained glass, and the fine Pyrenean marbles used in the high altar, the baldachin, and the sanctuary. Besides the state Protestant church (figlise Franchise Reformee) there are Presbyterian, Anglican, and Russian places of worship. The population of Pau (about 6000 at the close of the 18th century) was 27,300 in 1871, and 29,971 in 1881. Pan derives its name from the "pale " (in Langue d Oc " paii ") or palisade surrounding the old castle mentioned in the fors of Ossau in 1221. By the erection (1363) of the present castle Gaston Phoebus made the town a place of importance, but the viscounts of Beam continued to reside at Orthez till the reign of Gaston XL, when the states of Beam were united at Pau. Gaston s grand son and successor Francis Plucbus, became king of Navarre in 1479. Margaret of Valois, who married Henry d Albret, embellished the castle and gardens, and made her court one of the most brilliant of the time. In the religious disturbances under her daughter, Jeanne d Albret, several Catholic nobles were put to death in the castle as rebels. In 1572, while a prisoner, Henry (afterwards IV. of France) restored the Catholic religion in Beam, but the provincial estates met at Pau and rejected the decree, which Henry himself cancelled when he obtained his freedom. Pau continued to be the capital till 1620, though in 1614 the states of France demanded the union of Beam and Basse Navarre with the French crown. When Louis XIII. entered the town in 1620 he restored the Catholic clergy to their privileges and possessions, disbanded the forces of Beam, and caused the parliament of Pau to register the edict of union. The castle was occupied by Abd-el-Kader during part of his captivity. PAUL SAUL, who is also (called) Paul," was a " Hebrew of the Hebrews," i.e., of pure Jewish descent unmixed with Gentile blood, of the tribe of Benjamin (Rom. xi. 1 ; 2 Cor. xi. 22 ; Phil. iii. 5). In the Acts of the Apostles it is stated that he was born at Tarsus in Cilicia (ix. 11, xxi. 39, xxii. 3); but in the 4th century there still lingered a tradition that his birthplace was Giscala, the last of the fortress -towns of Galilee which held out against Rome (Jerome, De vir. illustr. c. 5 ; Ad i and Philcm. v. 23). l The fact that he was called by two names a has been accounted for in various ways. Saul (the Aramaic form, used only as a vocative, and in the narratives of his conversion, Acts ix. 4, 17, xxii. 7, 13, xxvi. 14; else where the Hellenized form, 2avAos) was a natural name for a Benjamite to give to his son, in memory of the first of Jewish kings ; Paul is more difficult of explanation. It is first found in the narrative of the conversion of Sergius Paulus, the proconsul of Cyprus (Acts xiii. 9), and it has sometimes been supposed either that Paul himself adopted the name in compliment to his first Gentile convert of distinction (Jerome, Olshausen, Meyer, Ewald), or that the writer of the Acts intended to imply that it was so adopted (Baur, Zeller, Hausrath). Others have thought that it was assumed by Paul himself after the beginning of his ministry, and that it is derived from the Latin pauhis in the sense either of " least among the apostles " (St Augustine) or "little of stature" (Mangold, with reference to 2 Cor. x. 10; Gal. iv. 13). But these and many similar conjectures may probably be set aside in favour of the supposition that he had a double name from the first, one Aramaic or Hebrew and the other Latin or Greek, like Simon Peter, John Mark, Simeon Niger, Joseph Justus ; this supposition is confirmed by the fact that Paul was not an uncommon name in Syria and the eastern parts of Asia Minor (instances will be found in the Index Nominum to Boeckh s Corp. Inscr. Greet .}. Whatever be its origin, Paul is the only name which he himself uses of himself, or which is used of him by others when once he had entered into the Roman world outside Palestine. The Acts speak of his having been a Roman citizen by birth (xxii. 28; cf. xvi. 17, xxiii. 27), a statement which also has given rise to several conjectures, because there is no clue to the ground upon which his claim to citizenship was based. Some modern writers question the fact, consider ing the statement to be part of the general colouring which the writer of the Acts is supposed to give to his narrative; and some also question the fact, which is generally con-
- a- sidered to support it, of the appeal to the emperor. That
he received part of his education at Tarsus, which was a 1 It was an Ebionite slander that he was not a Jew at all, but a Greek (Epiphan., Hxr., xxx. 16). great seat of learning, is a possible inference from his use of some of the technical terms which were current in the Greek schools of rhetoric and philosophy ; but, since the cultivation of a correct grammatical and rhetorical style was one of the chief studies of those schools, Paul s imperfect command of Greek syntax seems to show that this education did not go very far. That he received the main part of his education from Jewish sources is not only probable from the fact that his family were Pharisees, but certain from the whole tone and character of his writings. According to the Acts, his teacher was Gamaliel, who as the grandson of Hillel took a natural place as the head of the moderate school of Jewish theologians ; nor, in spite of the objection that the fanaticism of the disciple was at variance with the moderation of the master, does the statement seem in itself improbable. A more important difficulty in the way of accepting the statement that Jeru salem was the place of his education is the fact that in that case his education must have been going on at the time of the preaching and death of Jesus Christ. That he had not seen Jesus Christ during His ministry seems to be clear, for a comparison of 1 Cor. ix. 1 with xv. 8 appears to limit his sight of Christ to that which he had at his conversion, and the " knowing Christ after the flesh " of 2 Cor. v. 16 is used not of personal acquaintance but of " carnal " as opposed to " spiritual " understanding ; nor does the difficulty seem to be altogether adequately ex plained away by the hypothesis which some writers (e.g., Neander, Wieseler, Beyschlag) have adopted, that he was temporarily absent from Jerusalem at the times when Jesus Christ was there. Like all Jewish boys, he learnt a trade, that of tent-making ; this was a natural employment for one of Cilician origin, since the hair of the Cilician goat was used to make a canvas (cilicia) which was specially adapted for the tents used by travellers on the great routes of commerce or by soldiers on their campaigns (cf. Philo, De anim. sacrif. idon., i. vol. ii. p. 238, ed. Mang.). Whether he was married or not is a question which has been disputed from very early times ; his expressions in 1 Cor. vii. 8, ix. 5, were taken by Tertullian to imply that he was not, and by Clement of Alexandria and Origen to imply that he had once been, but that he had become a widower. The beginning of his active life was doubtless like its Inner maturity ; it was charged with emotion. He himself gives aiul a graphic sketch of its inner history. His conversion to out p[ Christianity was not the first great change that he had see _ undergone. " I was alive without the law once " (Rom. vii. 9). He had lived in his youth a pure and guileless life. He had felt that which is at once the charm and the force of such a life, the unconsciousness of wrong. But,
