Page:The New International Encyclopædia 1st ed. v. 09.djvu/760

* HEAT-STKOKE. 70U HEAVEN. in warm blankets, with as little disturbance as possible (luring the operation. If the tempera- ture rises, the ice-water treatment is to be re- peated. Acetanilid and antipyrine have been used with success as antipyretics, adjuvant to the ice-water. Venesection has been practiced with great relief in some cases. Ether or chloro- form has been used to control con'ulsions, an- ipsthesia being continued for several hours, ilor- phine is very valuable in many cases. Flagella- tion of the extremities, sinapisms to the legs, stimulating rectal injections, atropine, digitalis, and nitroglycerin all have been used, in addition to the drugs mentioned. The sequela" of heat-stroke possible are head- ache, tinnitis, deafness, insomnia, impaired mem- ory, insanity, epilepsy, paralysis, meningitis, and many functional irregularities, especially of the heart. Heat-stroke is often preventable. Laborers should dress in thin, loose clothing in place of woolen; sleeping-rooms should be venti- lated, stimulants should be avoided, shelter from tlie sun should be provided when possible, and plenty of water should he drunk by those exposed to the heat. Troops, as well as gangs of laborers, should be inspected, and when sweating ceases and the skin becomes hot and dry, relief from duty, rest, and a cold bath should be ordered. Consult : Vood, Thermic Fever or ^iin-Stroke (Philadelphia, 1872): Townsend. "Sun-Stroke at the New York Hospital," in Medical Record (Kew York, 1880); Horton, Diseases of Tropical Climates: Svn-Stroke (London, 1879); Borely, Le Coup de chaleur (Paris, 1884); Ellis, "Treat- ment of Insolation," in Medical Record (New York, 1888-89); Ellis, "Insolation: Immediate Treatment Necessarv," in Xew York Medical Journal (New York, "1891); Stowell, "Sun-Stroke at the Massachusetts General Hospital," in Bos- ion Medical and l^urqical Journal (Boston, 1892); Lambert, "Sun-Stroke," in Medical Rec- ord (New Y^rk, 1897). HEAU'TON TIM'ORU'MENOS (Lat.. from Gk. iavrbv Tifiopoifxevoi, hcauton timoroumenos, the self-tormentor) . A comedy by Terence, based ^ on a play AN'ith the same title by Menander. and first performed in n.c. 16.S at the Ludi Mega- lenses. In it Terence developed the intrigue of the original into an extravagant plot. The play is lacking in life and in delineation of character. It contains the famous line, "Homo sum : humani nihil a me alienum pvito." HEAVEN ( AS. heofon, OS. hehav, Icel. hifinn; connected with Goth, himins, Icel. himenn, OS. himil, ORG. himcl, Ger. Ilimmel. heaven, ceil- ing). In theology, that portion of infinite space in which the Lord of all things, although present throughout all, is supposed to give more immediate manifestations of His glory. Of the belief in the existence of some such special scene of the presence of the Deity, most of the known religions of the world, ancient and mod- ern, present abimdant evidence. Aristotle de- clares that all men, whether Greeks or barba- rians, have a conception of gods: and all agree in placing the habitation of the gods in the most elevated region of the universe. Plato is equally explicit. Even Epicurus teaches the same doc- trine; and one of the treatises deciphered from the papyri of Herculaneum is a treatise by him, in which the position and the other characteris- tics of the habitation of the gods are minutely discussed. The same may be said of the Persian, the Egyptian, the German, the .Scandinavian, and in general, of all the ancient religions in which the belief of the existence of a supreme being assumes any other form than the pantheistic; and even in the pantheistic religions, although tlie philo.sophers may have adhered to the strict pantheistic view, and may have denied that any special locality could be regarded as the peculiar seat of the Deity, yet we find the popular belief and the popular worship even of such religions plainly founded upon the contrary supposition. In addition, however, to the idea of its being the special scene of God's glory, the word heaven also designates the place, or the state or condition, of the blessed spirits, and of the souls of just men who are admitted into the participation or the contemplation of the divine beatitude. In the religious system of the Greeks and Romans, none were supposed to be admitted to the heaven of the gods except the deified heroes or demigods; but with them the elysian fields (q.v.) of the lower world held, morally speaking, the same place in relation to the great doctrine of the di- vine retribution for the good and evil actions of human life. The elysium of the classic my- thology is in all essential respects the natural equivalent of the heaven of the just. The Pj-tha- gorean doctrine of metempsychosis approached nearer to it in form : for it supposed that the soul, after the purification of successive trans- migrations, was elevated to a higher and incor- poreal condition in the cosmos. The doctrine of Plato was still more explicit. It may be said in general that all the philosophical systems which included the belief of the immortality of the soul, also involved, at least in substance, the idea of a state of happiness as the reward of a virtuous life. The hapjjiness. however, of the heaven of these various creeds differed widely from the spiritual delights of the heaven of Christianity, each nation and each class forming to itself its own ideal of enjoyment. The delights of the classical elysium were, at all events in part, delights of sense. The Cierman warrior had his war-horse and his armor laid in his grave, that he might be able to pursue, after death, the fierce enjoyments in which he had de- lighted while in the world of the living. The paradise of the Indian hunter is but a richer and more extensive hunting-ground. The paradise of the Mohammedans is grossly .sensual. Still, not only these, Init even the more groveling concep- tions of other races, must be regarded as a natu- ral manifestation of the same instinct. The Testament of the Twelve Patriarchs (see Apoc- bypha) contains a very curious exposition of the same notion. The Hebrews conceived of the sky as a solid firmament, upholding the celestial reservoirs of water. (See Firm.^ment. ) They invariably used a plural noun for heaven indicating a belief in a plurality of heavens. Gen. i. 1; Deut. x. 14; I. Kings viii. 27; Ps. cxlviii. 4. It is probable that the conception of seven heavens, based on a division of the celestial spaces among the .seven planets, existed already in early times in Israel. In the beginning of the Christian Era this idea finds expression in the Slavonic Enoch (qv.), and some parts of the Testaments of the Twelve Patriarchs, where the character of each of the seven heavens is described in detail. It is no- ticeable that in Enoch vii. the sinning angels arc