of Faith. He was editor, with Dr Briggs, of the Presbyterian Review, in 1880–1888. He wrote The Inspiration of the Scriptures (1869), and Summary of Christian Doctrine (1874).
PAU, a city of south-western France, chief town of the
department of Basses-Pyrénées, 66 m. E.S.E. of Bayonne on
the southern railway to Toulouse. Pop. (1906), 30,315. It is
situated on the border of a plateau 130 ft. above the right bank
of the Gave de Pau (a left-hand affluent of the Adour), at a height
of about 620 ft. above the sea. A small stream, the Hédas,
flowing in a deep ravine and crossed by several bridges, divides
the city into two parts. The modern importance of Pau is due
to its climate, which makes it a great winter health-resort. The
most striking characteristic is the stillness of the air, resulting
from the peculiarly sheltered situation. The average rainfall
is about 33 in., and the mean winter temperature is 43°, the mean
for the year being 56°.
The town is built on a sandy soil, with the streets running east and west. The Place Royale (in the centre of which stands Nicolas Bernard Raggi’s statue of Henry IV., with bas-reliefs by Antoine Etex) is admired for the view over the valley of the Gave and the Pyrenees; it is connected by the magnificent Boulevard des Pyrénées with the castle gardens. Beyond the castle a park of thirty acres planted with beech trees stretches along the high bank of the Gave. Access to the castle is obtained by a stone bridge built under Louis XV.; this leads to the entrance, which gives into a courtyard. On the left of the entrance is the donjon or tour de Gaston Phœbus. On the right are the tour neuve, a modern erection, and the Tour de Montauzet (Monte-Oiseau), the higher storeys of which were reached by ladders; the Tour de Bilhères faces north-west, the Tours de Mazeres south-west. Another tower between the castle and the Gave, the Tour de la Monnaie, is in ruins.
In the gardens to the west of the castle stand a statue of Gaston Phœbus, count of Foix, and two porphyry vases presented by Bernadotte king of Sweden, who was born at Pau. On the ground-floor is the old hall of the estates of Béarn, 85 ft. long and 36 ft. wide, adorned with a white marble statue of Henry IV., and magnificent Flemish tapestries ordered by Francis I. Several of the upper chambers are adorned with Flemish, Brussels or Gobelins tapestry, but the most interesting room is that in which Henry IV. is said to have been born, containing his cradle made of a tortoise-shell, and a magnificent carved bed of the time of Louis XII. The churches of St Jacques and St Martin in the Gothic style are both modern. The lycée occupies a portion of the buildings of a Jesuit college founded in 1622. The prefecture, the law-court and the hôtel de ville present no remarkable features. Pau is the seat of a court of appeal and a court of assizes and has a tribunal of first instance, a tribunal of commerce and a chamber of arts and manufactures. There are training colleges for both sexes, a library, an art museum and several learned societies. Pau owes most of its prosperity to its visitors. The golf club, established 1856, has a course of 18 holes, on the Plaine de Billère, about a mile from the town. Among the industrial establishments are flour-mills, cloth factories and tanneries, and there is trade in wine, hams, horses and cloth.
Pau derives its name from the word pal, in allusion to the stakes which were set up on the site chosen for the town. It was founded probably at the beginning of the 11th century by the viscounts of Béarn. By the erection of the present castle in the latter half of the 14th century, Gaston Phœbus made the town a place of importance and after his death the viscounts of Béarn visited it frequently. Gaston IV. granted a charter to the town in 1464. François Phœbus, grandson and successor of Gaston, became king of Navarre in 1479, and it was not until 151 2 that the loss of Spanish Navarre caused the rulers of Béarn to transfer their residence from Pampeluna to Pau, which till 1589 was their seat of government. Margaret of Valois, who married Henri d’Albret, made her court one of the most brilliant of the time. In 1553 her daughter Jeanne d’Albret gave birth to Henry IV. at Pau. It was the residence of Catherine, sister of Henry IV., who governed Béarn in the name of her brother. In 1620 when French Navarre and Béarn were reduced to the rank of province, the intend ants took up their quarters there. In the 19th century Abd-el-Kader, during part of his captivity, resided in the castle.
PAUL, “the Apostle of the Gentiles,” the first great Christian
missionary and theologian. He holds a place in the history
of Christianity second only to that of the Founder himself. It
was no accident that one who has been styled “the second founder
of Christianity” was born and bred a Pharisee. Rather it was
through personal proof of the limitations of legal Judaism that
he came to distinguish so clearly between it and the Gospel of
Christ, and thereby to present Christianity as the universal
religion for man as man, not merely a sect of Judaism with
proselytes of its own. For this, and nothing less, was the issue
involved in the problem of the relation of Christianity to the
Jewish Law; and it was Paul who settled it once and for all.
A modern Jew has said, “Jesus seems to expand and spiritualize Judaism; Paul in some senses turns it upside down.” The reason of this contrast is their respective attitudes to the Law as the heart of Judaism. Jesus seems never to have breathed the atmosphere of Rabbinic religion.[1] Hence his was a purely positive reinterpretation of the spirit of Old Testament religion as a whole. His attitude to the Law was one of habitual dutifulness to its ordinances, combined with sovereign freedom towards its letter when the interests of its spirit so required (cf. F. J. A. Hort, Judaistic Christianity, chap. ii.). To this the primitive apostles and their converts in the main adhered, without seeing far into their Master’s principle in the matter; nor did they feel any great straitening of the spirit by the letter of the Mosaic, rather than the Rabbinic Law. But with Paul it was otherwise. As Saul the Pharisee he had taken the Mosaic Thorah as divine Law in the strictest sense, demanding perfect inner and outer obedience; and he had relied on it utterly for the righteousness it was held able to confer. Hence when it gave way beneath him as means of salvation—nay, plunged him ever more deeply into the Slough of Despond by bringing home his inability to be righteous by doing righteousness—he was driven to a revolutionary attitude to the Law as method of justification. “Through (the) Law” he “died unto (the) Law,” that he “might live unto God” (Gal. ii. 19). By this experience not only Pharisaic Judaism, but the legal principle in religion altogether, was turned “upside down” within his own soul; and of this fact his teaching and career as an apostle were the outcome.
But Paul had in him other elements besides the Jewish, though these lay latent till after his conversion. As a native and citizen of Tarsus, he had points of contact with Greek culture and sentiment which help to explain the sympathy and tact with which he adapted his message to the Greek. As a Roman citizen likewise, conscious of membership in a world-wide system of law and order which overrode local and racial differences, he could realize the idea of a universal religious franchise, with a law and order of its own. Both these factors in his training contributed to the moulding of Paul the missionary statesman. In his mind the conception of the Church as something catholic as the Roman Empire first took shape; and through his wonderful labours the foundations of its actual realization were firmly laid. In giving some account of this man and of his teaching, we shall expound the latter mainly as it emerges in the course of his personal career.
Method.—Paul’s own letters are our critical basis, as F. C. Baur and the Tübingen school made clear once for all. The book of Acts and other sources of information are to be used only so far as they
- ↑ This, since the full success of the Maccabaean reaction more than a century before, was determined by the Pharisaic notion of the Law, as a rigorous and technical method of attaining “righteousness” before God by correctness of religious conduct. But this ideal represented only one stream of the religion of the original Chasidim, or “pious ones” of the Psalms (see Assideans). The simpler form in which their piety lived on in less official circles, was that amidst which John the Baptist and Jesus himself were reared. It breathes in the more popular literature of edification represented by the Testaments of the Twelve Patriarchs, as well as in Luke i., ii.
