LiTERATURB. — For theories of punishment, in addition to works referred to in art. see F. H. Bradley, Ethical Studies, London, ISTO, ch. i. ; J. Seth, ^-I .Stwip of Ethical Principles^o, do., 190S, pp. 320-323 ; Borden P. Bowne, Principles of Ethics, New York, 1892, ch. x. ; G. F. Barbour, A Philosophical Studi/ of CA™(ian£(Aics, Edinburgh and London, 19U, pp. 286-291, 409 f.
W. S. Montgomery.
PURIFICATION (Aynir^OT, Ac 21-" ; Kadapiapds, He 1^, 2 P 1"). — Purification is an old-world idea and ideal. It arose out of the mystery of God and the misery of man. The signihcation of ayi>i<Tfi6s is that we must appi'oach God carefully, of KadapMixds that we are unable to do so without the help of some mediator who cleanses. Men instinctively felt that those mysterious presences which surround man w-ere dangerous forces, and that both in approaching and leaving them a wise ritual of restrictions was necessary. Outside the Bible these restrictions are called ' tabus.' Aaron, for instance, washed both before and after tlie act of atonement (Lv 16''- "■^•'* ; W. R. Smith, ES-, 1894, p. 152 tf., and additional note B). Man's misery had taught him the need of being made fit, and so there lurked at the heart of tabu the idea of an act of moral cleansing. It was to be such as both to annul man's guilt and to appease God. Thus after child-birth, bringing with it the mystery of Divine forces, the motiier kept days of purification. Whenever man sighted the Unseen Powers — when with the dead, e.g., or in war — he was under tabu. The Nazirite vow (Nu 6, Ac 21-'') was a continuous tabu, an active hourly recognition of the Unseen. St. Paul was Jew enough to respond to these forms, and Christian enough to extract value out of them (Ac 18'*) — to make them ' days of separation ' (Nu '6*, He 7^^) in the religious life.
The Jewish sacrificial system is the specially Divine one among the primitive systems of sacrifice and tabu. It puts into dogmatic form the vague
God-ward instincts of the primeval heart. One instinct was the community of blood between the god, man, and the animal world, so that, if the ijlood of a human or an animal victim was shed, it was an otl'cring of their common life, and, if the flesh was eaten, they became one in a mys- terious sacrament (W. R. Smith, op. cit. p. 312 fl. ; J. (i. Erazer, Gli- [1900] ii. 318). So the sin- otlering was eaten ( Lv 6-"), embodying man's guilty feelings towards God and God's appeased feelings towards man. The final act of this myeterj' is when ' God made Jesus Christ to be sin,' a sin- ottering, a setting f<irth of man's guilt and God's purification. He made 'purification of sins' (He P). How ?
There are three answers, (a) Psychological. — He fulfils the vague cravings for a gnilt-oH'ering from the beginning. That whicli we cannot puli into words, but which has written itself in history, in language, in religion, in instinctive humanity. He is and does. (6) Ethical. — An exhibition on a great scale of an act of justice purges a people. Aristotle m.ade this one of the uses of tragedy, to purify the passisns by pity and terror (cf. S. A. Brooke, Life and Letters of F. W. Jiobei-t.ion, new ed., 1868, Letters 86, 87). Christ's death was such an exhibition, (c) .S'/)iri<«fi/ (' cleansing their hearts by faith '). — Personal identification with His suft'ering cleanses (J. R. Seeley, Erce Homo^', 1873, p. 7; Ro G-"-' ; Sanday - Headlam, JCC, ' Romans '», 19U2, p. 162). It is the absence of such identification which in 2 P P is deplored.
LiTBRATiiRB.— B. F. Westcott, Hebrews, 1889, pp. 283, 293, The Epistles of St. John, 1S83, p. 34 ; A. Edersheim, The Temple : its Ministry and Service, 1874, ch. 18 ; J. Scott Lidgett, The .Spiritual Principle of the Atonement, 1897; J. M'Leod Campbell, The Nature of the Atonement^, 1895.
Sherwin Smith. PURITY.— See Holiness.
PURPLE.— See Colours.
PUTEOLI (UurioXoi, now Pozzuoli).— The town of Puteoli lay on the northern shore of the Bay of Naples (Sinus Cumanus), a;td on the eastern side of the lovely Sinus Baiauus, which was a bay within a bay. Originally a Greek .settlement, it retained the name of DicKarchia till the Romans established a colony there, when the Latin ele- ment swamped the Greek. Eastward the town was separated Irom Neapolis by a headland (Posilipo) which Augustus pierced with a tunnel, while west- ward it joined hands with Baiai, the gay resort of fashionable Rome. By the short Via Campania (or Consularis) it was connected with the Via Appia at Capua, which was 125 miles from Rome. Puteoli was not only the usual landing-place of travellers for Rome — such as St. Paul (Ac 28"), Josephus ( Vit. 3), and the prisoner Ignatius {Martyr. 5) — but the haven for the merchant-ships of Syria and Egypt in the east, of Carthage and Spain in the west. It was ' the Liverpool of Italy ' (Conybeare- Howson, 'The Life and Epistles of St. Paul, new ed., 1877, ii. 433). Seneca (Ej}. 77) gives a life-like picture of the Puteolan crowd gathering on the pier in spring to watch the fleet of Ale.xandrian corn-ships heaving in sight, easily distinguished ' in magna turba navium ' because they alone were allowed to enter the bay carrying their top-sails. The mercantile supremacy of Puteoli is explain('<l by Strabo (c. A.D. 20) : Ostia ' has no port, owing to the accumulation of alluvial depo.sit brought down by the Tiber, . . . ve.ssels therefore bring to anchor farther out, but not without danger' (v. iii. 5). All this was changetl by the construction at Ostia of the Portus Augusti, begun in thereign of Claudius and finished in that of Nero, close to the time (A.I). 59 or 60) of St. Paul's arrival in Italy. The Apostle's