HADDAN, ARTHUR WEST: English church historian; b. at Woodford (5 m. n.n.e. of London), Essex, Aug. 31, 1816; d. at Barton-on-the-Heath (15 m. s.s.e. of Stratford), Warwickshire, Feb. 8, 1873. He was educated at Brasenose College and Trinity College, Oxford (B.A., 1837; M.A., 1840; B.D., 1847). He was a scholar of Trinity College 1835-40, fellow 1840-58, classical tutor and dean 1841, and vice-president 1848. He was deeply affected by the Tractarian movement, and was particularly influenced by Isaac Williams, then a tutor at Trinity College, and also by J. H. Newman, whose curate he was in 1840 at St. Mary's, Oxford. Despite his eminent attainments the only preferments he ever received were the small college living of Barton-on-the-Heath, to which he retired in 1857, and the barren title of honorary canon of Worcester, which he received in 1870: In 1865 he was appointed Bampton lecturer, but was forced by ill health to resign the appointment. He was a thorough scholar, and all his writings are marked by extreme accuracy. The two works by which he will be remembered are, Apostolical Succession. in the Church of England (London, 1869), the final authority on the subject; and Councils arid Ecclestaetical Documents Relating to Great Britain and Ireland, in collaboration with W. Stubbs (3 vols., Oxford, 1869-78), an extremely valuable collection of sources for the early ecclesiastical history of England, based upon the works of H. Spelman and D. Wilkins. Haddan wrote much for the Guuardian and the Christian Remembrancer, contributed to the various reviews, wrote a number of articles for the DCA, edited for the Library of Anglo-Catholic Theology the works of John Bramhall (5 vols., Oxford, 1842-1845) and Herbert Thorndike (6 vols., 1844-56), and translated for NPNF (1 ser., vol. iii.) St. Augustine's De trinitate. His Remains were edited by A. P. Forbes (London, 1876).

Bibliography: Article by R. W. Church in Remains, ut sup.; DNB,,xsiii: 424-425.

HADES: The abode of departed spirits.

The Hebrew name for the abode of the dead is Sheol, and from the Hebrew the word passed into the Aramaic and Syriac versions of the Old Testament. The Septuagint has almost always translated it by Hades, registering thereby the close resemblance of the Hebrew and Greek ideas in regard to the dwelling-place of the dead.

The Israelitic conception of Sheol rests upon the belief that the decomposition of the dead body, by means of which dust returns to dust (Gen. iii. 19; Ps. cxivi. 4; Eccles. xii. 7), does not involve complete annihilation, only that in death the "shade" of the living man separates from the body and takes up its abode in Sheol. Neither

soul (nephesh) nor spirit (rush) dwells in Hades, only the rephaim, "the shades" (Job xxvi. 6; Ps. lxxxviii. 11; Isa. xiv. 9), who lack everything which according to Hebrew thought could be called life. The care taken to preserve the bodies of the dead from insult or injury does not seem to have been prompted by the thought that the shades could suffer thereby. Sheol is a land of forgetfulness (Pa. Ixxxviii. 12), where nothing is known of what happens in the upper world (Job xiv. 21). The only instance of an evocation (I Sam. xxviii.) implies that a man gifted with supernatural knowledge, as was Samuel, did not lose his power even in death. That Sheol was located beneath the earth's surface is clear from the expression "down into Sheol" (Gen. xxxvii. 35; Isa. xiv. 11, 15; Ezek. xxxi. 15). It lies deeper than thought can reach, and to it no light of- sun penetrates. Yet it is compared to a house, has chambers; and gates with bars. In poetry it is likened to an insatiable beast. Yet it is subject to God's power; though man can not praise God there (les. xxxviii. 18) and God's reproof does not reach it (Ecclus. xii. 4Y. About the tbdrd century before Christ the idea of Sheol was modified by the- Pharisaic doctrine of a return of all or a part of the pious dead to this life at the end of the, worldperiod (Isa. xxvi. 19: Dan. xii. 2; Enoch; xc. 33); and also, by the Essenic doctrine that the pious were, like Enoch (Gen. v. 24), taken up to God (Ps. lxxui. 24; Wisd. of Sol. iii. 1; Enoch xxxix. 5; see Resurrection; and Gehenna). When the doctrine of a punishment immediately after death began to prevail, the idea that there was a place of. punishment and a place of bliss superseded the old conception of Sheol. Since, however, the expressions used by the Old Testament in regard to Sheol could be applied only to the place of punishment, Sheol and Gehenna came to mean the same thing.

In the New Testament the word Hades is rarely used (Matt. xi. 23). That the gates of Hades would not prevail against Christ's community (Matt. xvi. I8) means simply that death can not harm it. In Luke xvi. 23, the rich man while in torment in Hades beholds thence Lazarus in Abraham's bosom, so that Hades and the place of punishment are the same. For Paul, "the deep" (Rom. x. 7) is the dwelling-place of the dead; according to Eph. iv. 9, Christ descended "into the lower parts of the earth "; the dead are inhabitants of the. underworld (Phil. u. 10). To Hades all men must go, to await the decision of their lot. Christians, after their death, dwell in Hades until the resurrection (I Thess. iv. 16; I Cor. xv. 23), but cf. Phil. i. 23, where believers are with Christ in death. According to Revelation believers who have departed this life are in heaven (vi. 9, vii. 9, xv. 2), and at the resurrection their souls will be clothed with a body (xx. 4, 5). The other dead dwell in Hades (xx. 13). The bottomless pit (ix. 1, 2,11, xi. 7) is distinguished from Hades as the place whence came the evil spirits under their leader Abaddon (ix. 11); there Satan will be otlained a thousand, years. At the end the evil, both men and angels, will be cast into a "lake of fire" (xix: 20, xx. 10). The Gospel of John lays stress upon the conception that believers

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are from the beginning partakers of eternal life [but cf. v. 28-29]. Death and resurrection are only phases of that life. I Pet. iii. 19 makes mention of the "prison" in which the dead were found at Christ's death.

Christianity did not so much modify the Jewish ideas of death and the abode of the dead as give to them a new foundation. The real victory of life over death was won when Jesus rose from the dead.

(G. Dalman.)

Bibliography: B. Btade, Ueber die allftWoomdgdien Voretellunpsn son Zustande sack deco Tode, Leipsic, 1877; idem, Bibiisdhe The»lopie des A. T., pp. 183 en., Tabin;en, 1906; T. Buraek Concerning the State of Departed Scale, 2 vols. London, 1738; J. R. Oertel. Hades, Leipsic, 1883; F. W. Farrar, Eternal Hope, London, 1878; idem, How and Judgmenk lb. 1882; E. White. Life in Christ, .ib. 1878; H. oort, in TAT, xv. (1881), 850 sqq.; 1. A. Beet, The Lad Things, London, 1905; F. Schwslly, Das Lsben naeh dome Tale, Giessen. 1892; J. Frey. TOO, Sealenplaubs and Sesunkult ire alter Israel, Leipsic, 1898; R. H. Charles, Critical Hist. of the Doctrine of a Future Life, London, 1899; A. Berth dltDie israditisrhsn 1orNelluyan sun Zutande nad rods, Freibur& 1899; DB, ii. 274-278, 843-348; EB, ii. 1338-41, iv. 4453-&l; JB, xi. 282-283; DCa, i. 527-528, 538-538; the lexicons under the words Hades, Sheol; the treatises on Biblical theology; and the literature under Dmmczirr or CBuis'r nrro Hrnn; EscasToLoar; and Garl=xA.