St. Paul did not belong to the upper class. He was a working artisan, a 'tent-maker,' who followed one of the regular trades of the place. Perhaps, as Deissmann thinks, the 'large letters' of Gal. vi. 11 imply that he wrote clumsily, like a working man and not like a scribe. The words indicate that he usually dictated his letters. The 'Acts of Paul and Thekla' describe him as short and bald, with a hook-nose and beetling brows; there is nothing improbable in this description. But he was far better educated than the modern artisan. Not that a single quotation from Menander (1 Cor. xv. 33) shows him to be a good Greek scholar; an Englishman may quote 'One touch of nature makes the whole world kin' without being a Shakespearean. But he was well educated because he was the son of a strict Jew. A child in such a home would learn by heart large pieces of the Old Testament, and, at the Synagogue school, all the _minutiae_ of the Jewish Law. The pupil was not allowed to write anything down; all was committed to the memory, which in consequence became extremely retentive. The perfect pupil 'lost not a drop from his teacher's cistern.' At the age of about fourteen the boy would be sent to Jerusalem, to study under one of the great Rabbis; in St. Paul's case it was Gamaliel. Under his tuition the young Pharisee would learn to be a 'strong Churchman.' The Rabbis viewed everything from an ecclesiastical standpoint. The interests of the Priesthood, the Altar, and the Temple overshadowed everything else. The Priestly Code, says Mr. Cohu, practically resolves itself into one idea: Everything in Israel belongs to God; all places, all times, all persons, and all property are His. But God accepts a part of His due; and, if this part is scrupulously paid, He will send His blessing upon the remainder. Besides the written law, the Pharisee had to take on himself the still heavier burden of the oral law, which was equally binding. It was a seminary education of the most rigorous kind. St Paul cannot reproach himself with any slackness during his novitiate. He threw himself into the system with characteristic ardour. Probably he meant to be a Jerusalem Rabbi himself, still practising his trade, as the Rabbis usually did. For he was unmarried; and every Jew except a Rabbi was expected to marry at or before the age of twenty-one.