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H E L 
217. Helix ainbigua: fhell fubimperforate, convex, 
■with remote compreffed grooves ; aperture femiorbicu- 
lar. Shell fmall, white, refembling a Nerita, but the 
inner lip is not refledted ; with the umbilicus open in 
the younger and fhut in the adult fliells ; fpire lateral, 
©btufe, furrounded with fix elevated grooves. Inhabits 
the Mediterranean. 
218. Helix marmorata: fhell marbled with white, -ci¬ 
nereous, and blue, obtufe; whorls round ; the fir ft twice 
as long as the reft, inflated in the middle and longitudi¬ 
nally ftriate ; aperture ovate. Three quarters of an inch 
long; whorls five. Inhabits rivers of Salfburg. 
The remaining fpecies are—H. barbara, amarula, nae- 
via, afpera, ftagnalis, fragilis, glabra, paluftris, peregra, 
putris, acuta, papilla, detrita, ventricofa, obfcura, lu- 
brica, limofa, contortuplicata, angularis, tentaculata, 
laevigata, balthica, neritoidea, muralis, vertigo, cary- 
chium, corvus, pyrum, achatina, lugubris, minima, in- 
flata, albicans, repanda, opaca, turgida, caerulefcens, 
cincrea, undata, teres, fubftriata, trigonoftoma, tumida, 
acicula, peregrina, danubialis, turbinata, curvata, and 
exilis. 
HE'LIX,/. in botany. See Hedera and Salix. 
HELIX'US, a river of Cos. 
HEL'KAH, [Hebrew.] The name of a city. 
HEL'KAI, [Hebrew.] The name of a-man. 
HEL'KATH, or Hu'kok, a city of Paleftine, belong¬ 
ing to the tribe of Afher; lituated on the boundaries of 
that province. It was alfo a city of the Levites of the 
family of Gerfhom. JoJh. xix. 25. xxi. 5. 1 Citron, vi. 75. 
HEL'KATH-HAZ'ZURIM, [Heb. the field of ftrong 
men.] A town in Paleftine, in Gibeon of Benjamin. 
3 Sam. ii. 16. 
HELL,/, [a word purely Saxon. Etymologifts con¬ 
ceive it may be derived from “Jjelan,” which in the 
Saxon language fignifies “ to conceal; hide; cover.”] 
In common acceptation, the word “Hell” is ufed to 
denote that place, in which after death, and at the final 
retribution, all who have wilfully and knowingly per- 
fifted in doing Evil, with a confcioufnefs that it was 
Evil, and with a fixed intention of violating what they 
believed to be Right and Good, will be punifhed for 
fuch perverfeiiefs and malignity, fuch depraved corrup- 
lion of heart and conduit. 
Except it be in a condition abfolutely favage, we find 
in Man a natural apprehenfion that condign Punifhment 
will follow intentional Guilt. His Confcie^nce has fore¬ 
bodings of Refponfibility at fome or other period, and 
feels an uneafinefs under thofe forebodings. Why flibuld 
our Creator have implanted in Man fuch a Conference 
and fuch Apprehenfions, if there were no Refponfibility ? 
His Infinite Wifdom does nothing in vain. If He hath 
given us the Eye for fight, and the Ear for hearing, it 
is that each may have reference to diftindt Objects fuited 
to the Organs of each. By the fame mode of reafoning 
we may conclude, that as we have a confcience which 
feels itfelf amenable, and as we are uneafy under Ap¬ 
prehenfions when we have committed Crime, fuch Con- 
fcience and Apprehenfions have relation and application 
to that J uftice of God, which fooner or later will avenge 
Immorality and Iniquity. 
It is very remarkable, that the Idea of Future Pumfti- 
ment has been almoft Univerfal, from the molt remote 
Antiquity to the prelent time. This Univerfality af¬ 
fords a ftrong prefumption, that the Idea either origi¬ 
nated in Revelation and was continued by Tradition; 
or, that it was obvious to the Reafon of Man, as being 
founded on the higheft Probability. For it cannot be 
fuppofed, that Men of different and diftant Ages, 
Nations, and Countries, would agree in one and the 
fame idea, if the idea itfelf had not relied on grounds 
of wide extent and difcernible to the underftandings of 
Men in general. It is indeed true, that with regard to 
the precife Mode of Future Punifhment, there has ex- 
H E L 
ifted and ftill.exifts a great variety of fanciful opinions. 
But neverthelefs, in the general Idea itfelf, that Future 
Punifhment of fome or other defcription will enfue, 
there has been and is very extraordinary Agreement : 
fo extraordinary, that we cannot account for it on any 
other principles than what we have fuggefted, viz. either 
that it originated in Revelation and was continued by 
Tradition ; or, it refulted from the tendency of Man’s 
Reafon to draw fuch a conclufion, fo ftrong and finking' 
was the Probability of the Faff. 
As the Idea of Future Punifhment is fo familiar and 
attached to the Human Race, fo the Idea of fome 
Place, in which fuch Punifhment will be inflidted, is 
of courfe equally familiar and attached to us. Men have 
differed in opinion, what, and where the Place is 5 
but that there is fome fuch Place, has been generally 
agreed. That Place, wherever or whatever it may be, 
is implied in the Firjl fenfe of the word Hell. 
The Greeks of higheft Antiquity called this Place 
by a name expreflive of its Invifibility or Obfcurity ; for 
'Ahi or Ai "fof implies both; being derived from Greek 
words which fignify “ not to fee.” 
Homer, who is equally valuable as a Mythologift and 
a Poet, founds the Eleventh Book of his OdyfTey on 
the prevalent perluafion, that there exifted an Invi- 
fible region appropriated to the refidence and punifh¬ 
ment of the wicked. Hence he makes Ulyfles give this 
defcription of the fufferings there endured by Tijtyus 
and Tantalus: 
There Tityus large and long, in fetters bound, 
O’erfpreads nine acres of infernal ground ; 
Two ravenous vultures, furious for their food. 
Scream o’er the fiend, and riot in his blood, 
Inceffant gore the liver in his breaft, 
Th’ immortal liver grows, and gives th’ immortal feaft. 
Odyff'. B.xi. 709. Pope. 
There Tantalus along the Stygian bounds 
Pours out deep groans, (with groans all hell refounds;) 
Ev’n in the circling floods refrejhment craves, 
And pines with thirft amidft a fea of waves. 
Odyf. xi. 719. 
From the fame poet we colledl the opinion of his con¬ 
temporaries, that Wicked Men:were tormented by Fu¬ 
ries after death, in fome place under the Earth : for 
Agamemnon calls them to witnefs in thefe words-: 
And ye, fell furies of the realms of Night, 
Who rule the dead, and horrid woes prepare 
For perjur’d Kings, and all who falfely fwear. 
Iliad , B. xix. 270. 
Ancient Mythology fpeaks of Rivers in “Hell,” all 
of which flow into an immenfe gulph called “Tartarus.” 
Into this gulph, according to the account given by Plato, 
(fee Phaedo in Forfter’s Ed. p. 30a.) “ Thofe who ap¬ 
pear incurable through the magnitude of their offences, 
having committed many heinous adts of facrilege; many 
unjufTand unlawful murders; and other crimes of fimi- 
lar enormity3 are plunged without profpedt of ever 
emerging.” 1 
The Philofopher, in that paffage, delivers only popu^ 
lar opinion exaggerated by poetical fiction. In his Tenth 
Book concerning “ Laws,” he writes in language more 
lofty and more correfponding with, his own ferious ideas 
about Divine J uftice : “ Neither you, nor any other per- 
fon, though he may have been fortunate, will boaft that 
he has overcome this Juftice of the Gods„ t They, who 
have ordained it, have ordained it in a manner more firm 
than all theirdecrees ; you ought therefore by all means 
to beware. For, you will never be overlooked by it. 
No; not even though fmall, you fhould defeend into 
the depth of the earth ; nor, though afeending on high, 
you fliould foar to heaven. Whether you remain here-. 
