HAPAX LEGOMENON or EIREMENON (Gk. " Once said " or " spoken "): An expression used in exegetical or text-critical works signifying that the word, phrase, 9r combination is not known to exist elsewhere, or at least is singular in the book or author under discussion.

HAPHTARAH, haf-ta'rd (" conclusion," pl. HaplN faroth): Reading lessons or paragraphs taken from the Prophets, read after the Law in the morning services of the synagogues on Sabbaths and feastdays, and in the afternoon services on fast-days. The passage chosen has some relation, which, however, is often very indirect, to the section previously read from the Law. See Bible Text, I., 2, § 2; Synagogue.

Bibliography: C. A. Briggs, Study of Holy Scripture, p. 179, New York, 1899.

HAPPER, ANDREW PATTON:, Presbyterian; b. near Monongahela City, Penn., Oct. 20, 1818; d. at Wooster, O., Oct. 27, 1894. He was graduated at Jefferson College, Canonsburg, Pa., 1835, at Western Theological Seminary, Allegheny, Pa., 1843, and in medicine at the University of Pennsylvania 1844. In 1844 he became a missionary of the Presbyterian Church in Canton, China. While on a visit to America in 1885-86 he raised funds to establish the Christian College of China, now the Canton Christian College at Honglok opposite the city of Canton. In 1891 he returned to America to live.

HAPPINESS: This is not a simple sensation, like the enjoyment of a piece of good fortune; it is rather a state of complete satisfaction; again, it is not, like bliss, a part of some other-worldly good, and therefore to find its realization in the other life; it rather belongs to the mundane, and is enjoyed in the present life. In this sense the idea is often utilized in ancient ethics as the ruling principle of action. Plato alone regarded as the object of effort participation in an other-worldly good through the knowledge of "ideas," especially of the highest "idea," viz., God. Consequently, Plato's notion approximates that of Christianity, but without be ing able to bring this bliss into connection with the ethics which has its motive force within. In the development of Christian ethics, the connection of ethics with the striving for happiness was restated in the time of the "Enlightenment," but resulted only in a refined Epicureanism. On the other hand, Kant energetically opposed this eudemonism by emphasizing the absolute and independent worth of the moral law apart from its utilitarian bearing. To be sure, he regarded as man's highest good the union of virtue and happiness, and derived there from the notions of immortality and God. But his demand for morality, according to Kant, is to be satisfied for its own sake without reference to these moral postulates. Many efforts were made to mitigate this vigorous legalism, and as a result happiness was brought again into close relations with morality. That happiness is not the highest end of man is emphatically affirmed by that pes simism whose extreme assertion is that man is des tined to unhappiness-a position which is at the other extreme from that of a false optimism (see Optimism; Pessimism). The Christian doctrine rejects both extremes. It teaches that man may obtain full self-satisfaction only as something other worldly, as Blessedness (q.v.). By that bliss which is established in his life and perfected in the life to come, besides obtaining a relative mundane blessedness (cf. Matt. vi. 33), he helps to usher in the kingdom of God with its gifts of peace and joy and its laws of love to God and to neighbor, and so to further the complete development of humanity in this world.

F. Sieffert.

Bibliography: J. Massie, in Expositor, ser. 1 vols. ix. x.; idem in DB, ii. 300-301; G. Hodges, The Pursuit of Happiness, New York, 1906; L. Abbott, Christ's Secret of Happiness, ib. 1907; DCl3, i. 702-703.