
for the hell of it
[Middle English helle, from Old English.]
WORD HISTORY Hell comes to us directly from Old English hel. Because the Roman Church prevailed in England from an early date, the Roman-that is, Mediterranean-belief that hell was hot prevailed there too; in Old English hel is a black and fiery place of eternal torment for the damned. But because the Vikings were converted to Christianity centuries after the Anglo-Saxons, the Old Norse hel, from the same source as Old English hel, retained its earlier pagan senses as both a place and a person. As a place, hel is the abode of oathbreakers, other evil persons, and those unlucky enough not to have died in battle. It contrasts sharply with Valhalla, the hall of slain heroes. Unlike the Mediterranean hell, the Old Norse hel is very cold. Hel is also the name of the goddess or giantess who presides in hel, the half blue-black, half white daughter of Loki and the giantess Angrbotha. The Indo-European root behind these Germanic words is *kel-, "to cover, conceal" (so hell is the "concealed place"); it also gives us hall, hole, hollow, and helmet.
For more information on hell, visit Britannica.com.
noun
verb
Idioms beginning with hell:
hell has no fury like a woman scorned
hell of a
hell on wheels
hell or high water, come
hell to pay
See also (all hell) break loose; devil (hell) of a; for the hell of it; give someone hell; go to hell; hot as hell; like a bat out of hell; like hell; mad as a hornet (hell); not a hope in hell; raise Cain (hell); road to hell is paved with good intentions; shot to hell; snowball's chance in hell; till hell freezes over; to hell and gone; to hell with; what the hell.
Definition: place where devil lives; bad situation
Antonyms: heaven
There is no particular ‘entrance to Hell’ in English topographical lore, only a general, and sometimes humorous, assumption that Hell lies underground. Bottomless pools allegedly go right down to Hell. At Tunstall (Norfolk) there is a boggy pool called Hell Hole, which often has bubbles rising in it; it is said that after Tunstall church burned down, the vicar and churchwardens quarrelled over who would have the bells, so the Devil carried them down to Hell, and the bubbles show they are still sinking. Near Darlington (County Durham) are three ‘bottomless’ pits called, since the 16th century, the Hell Kettles or Devil's Kettles, supposedly filled with scalding water to boil the souls of sinners. Legend claims the owner of the field where they lie was once carting hay on St Barnabas's Day (11 June), and when someone rebuked him for impiety he retorted:
Barnaby yea, Barnaby nay!
A cartload of hay, whether God will or nay!
Place or state reserved for unrepentant sinners after death, where they suffer both separation from God, and other traditional punishments. Hell is designed by a benevolent deity, which seems surprising: Russell believed that no truly good person could ever have invented the doctrine. In the 20th century there has been a growing tendency to personalize the matter. Sartre held that hell is other people; T. S. Eliot said that hell is oneself. See also evil, problem of.
Buddhism has no concept of hell as a place of eternal punishment, and its notion of post-mortem retribution is closer to the Western notion of purgatory. The accumulation of bad karma can lead to rebirth in one of a number of hells (Sanskrit, naraka; Pāli, niraya), often vividly depicted in popular art and folklore. There are said to be both hot hells and cold hells, each with numerous subdivisions where evil-doers are tormented by demons until their bad karma has run its course and they are reborn in a better state. The deepest of all the hells is Avīci. See also cosmology; heaven; gati.
Bibliography
See M. Himmelfarb, Tours of Hell (1981); P. Toon, Heaven and Hell (1986).
This word is believed to be from the Teutonic root helan (to cover), designating a subterranean or hidden place. It is sometimes used in the form of Hel to mean simply a place of the dead, with no mention of punishment. "Hel" or "Hela" is also the name of the mythical Teutonic goddess who was guardian of the dead.
This concept has a somewhat clear train of evolution. The Christian idea of a place of punishment was directly colored by the Jewish concept of "Sheol," which in turn took shape from Babylonian sources. When exactly hell began to be perceived as a place of punishment is not clear, as among the ancient Semites, Egyptians, and Greeks the underworld was regarded only as a place of the dead.
In Egypt "Amenti" is distinctly a place of the dead, one in which the tasks of life are for the most part duplicated. This was also the case among primitive people, who merely regarded the land of the dead as an extension of human existence in which people led a more or less shadowy life. The primitives did not generally believe in punishment after death and conceived that any breach of moral rule was summarily dealt with in this life. It was usually when a higher moral code emerged from totemic or similar beliefs that the idea of a place of punishment was invented by a priesthood.
However, this was not always the case. In Greece, Rome, and Scandinavia, Hades was merely looked upon as a place of the dead, where shadowy ghosts flitted to and fro, gibbering and squeaking as phantoms were believed to do. According to the Greeks, Hades was only some twelve feet under the surface of the ground, so Orpheus would not have had a long journey from the subterranean sphere to reach Earth once more. Hell was generally regarded as a sovereignty, a place ruled in an ordinary manner by a monarch set there for that purpose by the celestial powers.
Thus the Greek Hades ruled the Sad Sphere of the Dead, Osiris was lord and governor of the Egyptian Amenti, while in Central America there were twin rulers in the Kiche Hades, Xibalba, whose names were given as Hun-came and Vukub-came. The latter were malignant, unlike the Mictlán of Mexico, whose empire was for the generality of the people. These could only exist for four years, after which they became extinct.
The Mexicans represented Mictlán as a huge monster with open mouth ready to devour his victims; this was paralleled in the Babylonian Tiawith. It seems that at a certain stage in all mythologies the concept of a place of the dead was confounded with the idea of a place of punishment.
The Greeks generally bewailed the tragedy of humanity, being condemned to dwell forever in semidarkness after death. The possibility of the existence of a place of reward seems never to have appealed to them. To the Greek mind, life was everything; it was left to the Semitic conscience to evolve in the near East the concept of a place of punishment. Thus Sheol, a place of the dead, became a fiery abyss into which the wicked and unjust were thrust for their sins.
This was foreshadowed by Babylonian and Egyptian ideas, for Egyptians believed that those unable to pass a test of justification were simply refused admittance to Amenti. From the idea of rejection sprang the idea of active punishment. The Semitic concept of hell was probably reinforced with the introduction of Christianity into Europe, and colored by concepts of the underworld belonging to European mythologies.
"Hela" (Death) in Teutonic mythology was cast into the underground realm of Niflheim and given power over nine regions into which she distributed all who died through sickness or old age.
The ideas concerning the Celtic otherworld probably played only a small part in forming the British concept of hell. The Brythonic "Annwyl" was certainly subterranean, but it was by no means a place of punishment; rather, it was merely a microcosm of the world above, where folk hunted, ate, and drank, as in early Britain. The Irish otherworld was much the same.
In southern Europe the idea of hell appears to have been strongly influenced by both classical and Jewish concepts. The best picture of the medieval idea of the place of punishment is undoubtedly found in Dante's Inferno. Basing his description on the teachings of contemporary schoolmen, Dante also acknowledged Virgil as his master and followed him in many descriptions of Tartarus. The Semitic idea crops up here and there, however, such as in the beginning of one of the cantos, where what looks suspiciously like a Hebrew incantation is recorded.
In later medieval times the ingenuity of the monkish mind introduced many apparently original concepts. For instance, hell obtained an annex: purgatory. Its inhabitants took on a form that may be alluded to as European, in contrast to the more satyrlike shape of the earlier hierarchy of Hades. It featured grizzly forms of birdlike shape, with exaggerated beaks and claws, and the animal forms and faces of later medieval gargoyles could well be what the denizens of Hades seemed like in the eyes of the superstitious of the sixteenth and seventeenth centuries.
A modified version of these ideas was passed to later generations, and one may suspect that such superstitions were not altogether disbelieved by our forefathers.
Most Eastern mythological systems possess a hell that does not differ in any fundamental respect from that of most barbarian races, except that it is perhaps more specialized and involved. Many later writers, such as Emanuel Swedenborg, Jakob Boehme, William Blake, and others (including John Milton), have given us vivid pictures of the hierarchy and general condition of hell. For the most part these are based on patristic writings. In the Middle Ages endless controversy took place as to the nature and offices of the various inhabitants of the place of punishment (see Demonology), and the descriptions of later visionaries are practically mere repetitions of the conclusions arrived at then.
The locality of hell has also been a question of endless speculation. Some believed it to be in the sun, because the Greek name for the luminary is "Helios," but such etymologies have been in disfavor with most writers on the subject, and the popular idea that hell is subterranean has had no real rival.
Sources:
Bernstein, Alan E. The Formation of Hell: Death and Retribution in the Ancient and Early Christian Worlds. Ithaca, N.Y.: Cornell University Press, 1993.
Fox, Samuel J. Hell in Jewish Literature. Wheeling, Ill.: Whitehall, 1969.
Kohler, Kaufmann. Heaven and Hell in Comparative Literature. Folcroft, Pa., 1923.
Kvanvig, Jonathan L. The Problem of Hell. New York: Oxford University Press, 1993.
Lehner, Ernest, and J. Lehner. Picture Book of Devils, Demons, and Witchcraft. New York: Dover Publications, 1972.
MacCullough, John A. The Harrowing of Hell: A Comparative Study of an Early Christian Doctrine. London: T. & T. Clark, 1930. Reprint, New York: AMS Press, 1981.
Mew, James. Traditional Aspects of Hell. London: Swan, Sonnenschein, 1903. Reprint, Detroit: Gale Research, 1971.
Swedenborg, Emanuel. Heaven and Hell. 1758. Reprint, New York: E. P. Dutton, 1931.
Walker, Daniel P. Decline of Hell: Seventeenth Century Discussions of Eternal Torment. London: Routledge, 1964.
Poverty is the openmouthed relentless hell which yawns beneath civilized society
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Quotes:
"When I go to hell, I mean to carry a bribe: for look you, good gifts evermore make way for the worst persons."
- John Webster
"The gates of Hell are open night and day; smooth the descent, and easy is the way: but, to return, and view the cheerful skies; in this, the task and mighty labor lies."
- Virgil
"It does not require a decision to go to hell."
- Source Unknown
"One of the horrors of hell is the undying memory of a misspent life."
- Source Unknown
"The trouble with you Chicago people is that you think you are the best people down here, whereas you are merely the most numerous."
- Mark Twain
"The vague and tenuous hope that God is too kind to punish the ungodly has become a deadly opiate for the consciences of millions."
- A. W. Tozer
See more famous quotes about Hell
Hell symbolizes a place of suffering and torment. Someone who dreams of hell may be suffering from a seemingly inescapable situation caused by having given away his or her emotional power to someone else.
| heist, heinie, heifer paddock | |
| hell-hole, hella, hellacious |

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| Coordinates | 32°26′S 7°51′W / 32.43°S 7.85°WCoordinates: 32°26′S 7°51′W / 32.43°S 7.85°W |
|---|---|
| Diameter | 32.55 km |
| Depth | 2.2 km[1] |
| Colongitude | 8° at sunrise |
| Eponym | Maximilian Hell |
Hell is a lunar crater in the south of the Moon's near side, within the western half of the enormous walled plain Deslandres. To the southeast, also within Deslandres, is the larger crater Lexell, and about 9° to the south lies the prominent Tycho crater.[2] The crater received its name in 1935 after the Hungarian astronomer and ordained Jesuit priest Maximilian Hell.[3] It has 19 satellite craters with diameters ranging between about 3 and 22 km. Nearly all Hell craters are relatively flat and shallow, with a sharp, well-defined rim and a typical diameter-to-depth ratio of about 10.
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Hell is somewhat circular but with an outward bulge along the western rim. The interior floor is rolling and uneven, with a several hills and a central peak about 1 km tall.[4][5] The sharp-edged rim is not significantly eroded, and has a narrow inner wall; it is 2–3 times higher on the north-west than on the east where it rises by about 820 meters.[6]
| Hell[2] | Latitude | Longitude | Diameter, km | Depth, km |
|---|---|---|---|---|
| A | 33.91° S | 8.51° W | 20.3 | |
| B | 30.04° S | 5.87° W | 21.55 | 0.63[7] |
| C | 34.11° S | 6.59° W | 13.96 | |
| E | 34.64° S | 6.59° W | 9.32 | |
| H | 31.75° S | 3.9° W | 4.87 | 0.41[1] |
| J | 29.7° S | 6.96° W | 5.19 | |
| K | 34.11° S | 5.4° W | 4.82 | |
| L | 30.68° S | 4.79° W | 5.33 | 0.38[1] |
| M | 30.36° S | 4.82° W | 8.15 | 0.5[1] |
| N | 30.07° S | 5.07° W | 3.45 | |
| P | 32.56° S | 5.85° W | 3.42 | |
| Q | 33.0° S | 4.55° W | 3.75 | |
| R | 32.73° S | 6.66° W | 3.02 | |
| S | 33.54° S | 6.36° W | 3.73 | |
| T | 33.71° S | 7.13° W | 5.12 | |
| U | 33.42° S | 9.28° W | 4.21 | 0.54[8] |
| V | 32.82° S | 8.88° W | 7.16 | |
| W | 32.54° S | 8.73° W | 7.87 | |
| X | 31.98° S | 9.27° W | 4.23 |
Nineteen satellite craters were found near Hell. Whereas many of them were described in the 19th century,[6] their naming was officially recognized by the IAU only in 2006. They are labeled by capital Latin letters following the nomenclature established by Johann Heinrich von Mädler in the 1820s.[9] However, their order is not systematic, either by diameter, by distance from the central crater or by the azimuthal angle, as agreed for some other lunar craters. Their shape is similar to that of the main crater, with nearly flat bottom, nearly round shape and a distinct thin rim. Hell A, B and C – the largest satellites – have one irregularity in the rim for each crater, facing south-west, north-west and south, respectively. Whereas most Hell satellites are separated from one another, Hell L and M merge forming an elongated shape. The rim is rather diffuse in Hell T, V and W and could have been smoothened by the ejecta of the main Hell crater.[8][2][10] Letters I and O are omitted in the modern nomenclature, in order to keep the number of available symbols 24, that is equal to the number of azimuthal sectors (clock system).[11] However, the reason for lacking Hell D, F, G is uncertain. Hell Q has two sub-satellites, 7 and 8 o'clock from it. These three craters, all of similar size, were sometimes referred to as Q, QA and QB, but only one was recognized by the IAU in 2006, and named Hell Q.[12] It is a relatively recent crater with the age estimated as younger than that of Tycho, that is younger than about 108 million years.[13]
The crater was named after the Hungarian astronomer and an ordained Jesuit priest Maximilian Hell (1720–1792). The name was first given by Johann Hieronymus Schröter to the entire plane, Hell plane, which is now known as Deslandres, but Mädler reassigned it to the crater.[4][14] It was officially recognized by Mary Adela Blagg and Karl Müller in the first official version of the International Astronomical Union (IAU) nomenclature for lunar features in 1935.[15][2][3] Hell B was previously known as Schupmann and Hell Q as Cassini's Bright Spot.[4]
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Dansk (Danish)
n. - helvede, spillebule, fængsel, skærsild
int. - helvedes også
v. intr. - opføre sig voldsomt, lave optøjer
idioms:
Nederlands (Dutch)
hel, inferno, speelhol, verdomme!
Français (French)
n. - (Relig) enfer, gâchis, choc, enfer (expérience), nettement pire, nettement plus, (US) fou/incroyable, tant pis
int. - zut (excl), merde (excl)
v. intr. - faire ribote
idioms:
Deutsch (German)
n. - Hölle, Unterwelt, (übertr.) Hölle, Chaos
int. - verdammt!, verflucht!
v. - toben
idioms:
Ελληνική (Greek)
n. - κόλαση, 'Αδης, (καθομ.) γερή κατσάδα
int. - διάβολε!
idioms:
Italiano (Italian)
inferno, accidenti!
idioms:
Português (Portuguese)
n. - inferno (m)
int. - Diabos!
idioms:
Русский (Russian)
преисподняя, притон, кутить, нестись
idioms:
Español (Spanish)
n. - infierno
int. - ¡demonios!, ¡caramba!, ¡coño!, ¡qué coño!
v. intr. - vivir de un modo desenfrenado
idioms:
Svenska (Swedish)
n. - helvete, spelhåla, lapplåda (skräddares), fängelse (i sht i vissa lekar)
int. - jäklar!, det var som fan!
中文(简体)(Chinese (Simplified))
地狱, 阴间, 苦境, 混蛋, 该死, 见鬼, 狂饮, 飞驰
idioms:
中文(繁體)(Chinese (Traditional))
n. - 地獄, 陰間, 苦境
int. - 混蛋, 該死, 見鬼
v. intr. - 狂飲, 飛馳
idioms:
한국어 (Korean)
n. - 지옥, 고뇌의 장소, 악마
int. - 제기랄, 염병할
v. intr. - 행패를 부리다, 술을 마시고 법석을 떨다
idioms:
日本語 (Japanese)
n. - 地獄, 冥土, この世の地獄, 地獄の軍勢, 地獄のような状態, 叱責, 魔窟, 魔界, 賭博宿
idioms:
العربيه (Arabic)
(الاسم) جهنم, سقر, الجحيم, حاله اضطراب أو عذاب أو خراب, توبيخ قاس, أو مزاج ثقيل (نداء) يا للجحيم !, بحق الجحيم !
עברית (Hebrew)
n. - גיהינום, מקום של ייסורים
int. - לעזאזל!
v. intr. - התהולל, התנהג בפריצות
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