Treatment by fumigation3 is perhaps the most widely prevalent of these.
Probably the earliest motive4 for “smoking” a patient was merely the replacing of an offensive by a pleasant odour, as we find it frequently employed in malodorous conditions. Here the practice links up with ancient ideas on epidemic5 diseases.
Behind this rationale, however, there lies perhaps the idea of association of death with the f?tor of decomposition6 and the expectation that a pleasant aromatic7 odour will naturally “obviate the tendency to death.” This view of the matter must have become strengthened among nations like the ancient Egyptians, who had discovered that 67aromatic substances might be relied upon to preserve the body after death. Even in recent times and countries similar customs have prevailed. Scott in “The Bride of Lammermoor” tells us that rosemary, southernwood, rue9 and other plants were in Scotland strewn on the body after death, and were “burned by way of fumigation in the chimney.”
Be that as it may, we find fumigation employed all over the world as a rite10 of purification, particularly during the menstrual and puerperal periods, women being at those times regarded as unclean or taboo11.
Later, in the natural course of evolution, fumigation comes under the category of anti-demoniac remedies.
When disease was ascribed to the operation of demons13 in residence in the patient’s body, a belief at one time world-wide in its distribution, the treatment mostly relied upon to cure the disease, and, granting the premises14, a perfectly15 rational therapeutic16 method, was by various devices to render the patient’s body too uncomfortable for the demon12. And among many other modes of securing this desirable end was the smoking of the demon out by strong odours, fumes17 being generated around the patient by burning horns, hair, and certain odoriferous woods and plants. Among the Chippeway Indians, we are told, a species of 68cypress was set on fire for this purpose, and the efficacy of the remedy was heightened by the needle-shaped leaves of the tree flying off and sticking in the spirit.
Sometimes a medical man may feel disposed to smile when he sees the priest in church “censing” the Bible in order to drive away the evil one before he begins to read it. Yet fumigation has lingered on long in medicine as well as in religion. During the severe epidemics18 of cholera19 in Egypt not so many years ago, hundreds of pounds weekly were spent upon bonfires of sulphur in the streets of Cairo, a method of disinfection more likely to drive off demons than to destroy the comma bacillus in the drinking-water!
In medi?val, Jacobean, and Georgian medicine, fumigation was a favourite remedy. Every one, for example, is familiar with the old-fashioned treatment of fainting by burning feathers under the nose. And perfumes and aromatics20 in general were widely used in the medicine of those days, as the following extract from Salmon’s “Dispensatory” (1696) shows:
“Balsamum Apoplecticum Horstii, Apoplectick Balsam of Horstius.
“Take of the Oils of Nutmegs ?i, of white Amber21 rectified22 ??, Roses (commonly called Adeps Rosarum) of Cinnamon A. ?i., of Lavender, of Marjoram A. grs. xv. of Benjamin, of Rue A. ?? of Cloves23, of Citrons A. grs. iv. Mix all well together, then add Ambergrise ??, Oriental Civet ?iv., Choice 69Musk ?i. Mix all according to Art, to the just consistence of a Balsam.
“Salmon. The Oil of Nutmegs is that made by expression, all the rest are Chymical. Horstius saith, that in the whole Republick of Medicine, there is scarcely found an Apoplectick Balsam more illustrious for Fame, more noble for Virtue25, more worthy26 for Honour, more ready for Help, and more fragrant27 for smell, than this. It chears and comforts all the spirits, natural, vital, and animal, by anointing the extremities28 of the Nostrils29 and the Pulses. It cures Convulsions, Palsies, Numbness30, and other Diseases proceeding31 of cold.”
The modern physician may think this Balsam “apoplectick” in a sense never dreamt of by its author; nevertheless he must also sigh for the faith that believed all those wonders.
Here is another from the same source for “the strengthening of memory”:
“Balsamum Maemonicus (sic) Sennerti. Balsam for the loss of Memory.
“? of the juices of Bawm, Basil, flowers of Sage32, Lillies, Primroses33, Rosemary, Lavender, Borrage, Broom, A. ?ii.; Aqua Vitae, Water-lillies, Roses, Violets, A. ?i.; Cubebs, Cardamoms, Grains of Paradise, yellow Sanders, Corpo balsamum, Orrice, Saffron, Savory34, Peony, Tyme, A. ??; Storax liquid and Calamita, Opopanax, Bdellium, Galbanum, Gum of Ivy35, Labdanum, A. ?vi.; Roots of Peony, long Birthwort, Oils of Turpentine, Spike36, Costus, Juniper, Bays, Mastick, Baben, Lavender, A. ?v. Pouder them that are to be poudered, then mix and distil37 in an Alembick, with a gradual fire; separate the Balsam from the Water.
“Salmon. In this we have put flowers of Sage instead of Mynica or Tamarisk: otherwise it is verbatim. It is a truly noble Cephalick, and it is reported to cause a perpetual memory, both Water and Balsom are excellent good against all cold Diseases: you may anoint the hinder part of the 70Head, the Nostrils and Ears therewith. Dose gut38. iii. ad vi. This is that Balsam which Charles, Duke of Burgundy bought of an English Doctor for 10000 Florentines.”
It is to be noted39, by the way, the odours do not “strengthen the memory” as a whole; what they do is to revive special memories.
The use of perfumes like camphor to ward40 off infection has long been in vogue41. The pompous42 doctors of Hogarth’s time—just 200 years ago—carried walking-sticks the hollow handle of which formed a receptacle for camphor, musk24, or other pungent43 substances, which they held to their noses when visiting patients, to guard against the smells that to them spelt infection. And the air of the Old Bailey used to be, and indeed still is, sweetened with herbs strewn on the Bench, lest the prisoner about to be condemned44 to death by the rope might return the compliment and sentence his judge to death by gaol-fever. To this day, also, herbs are strewn about the Guildhall on state and ceremonial occasions, an interesting survival.
Demoniac possession was also largely responsible for the nauseous and disgusting remedies of which early medicine, both among the folk and among the more educated medical men, was very fond.
Paracelsus was a great believer in such concoctions45, 71one of which, zebethum occidentale, was his own invention. Fortunately I am not compelled to divulge46 the constitution of this remarkable47 remedy. All I need say is that it was by no means the “cassia, sandal-buds, and stripes of labdanum” of Browning’s “Paracelsus”!
Those unspeakable medicaments were (and are still) sometimes applied48 externally, sometimes administered internally. One of the most absurd variants49 of this class was the holding of divers50 foulsmelling mixtures under the patient’s nose for the cure of hysteria, the idea being that the stench would repel51 the “mother” from the patient’s throat, whither it had wandered through sheer boredom52 and lack of interest elsewhere.
Nevertheless, out of these most absurd and to us meaningless methods of treatment modern medicine has here and there selected remedies which experiment and experience have proved to be of value; valerian, for example, which is still largely employed for hysterical53 conditions, and asaf?tida (popularly named “devil’s dung”).
As a matter of fact, many pungent, strong-smelling substances are powerful cardiac and muscular stimulants54.
Nor must we overlook the carminatives, the pleasantly smelling dill, aniseed, rue and peppermint55, the very names of which bring to our minds 72the sweetness of old country places and the efforts, not always vain, to quiet screaming country babies! Well are they named the carminatives, acting56 as they do “like a charm.”
In the ?neid we are told how once upon a time his divine mother was revealed to pious57 ?neas by a heavenly odour. And although Lucian intimates that the gods themselves enjoyed the smell of incense58, yet, according to Elliot Smith, the real object of incense-burning was to impart the body-odour of the god to his worshippers. Something of the kind, whatever the primary motive may have been, must have been needed, one would imagine, to drown the unpleasant smells from the abattoirs59 in the temples where the sacrificial animals were slaughtered60.
The wrath61 of the Lord God of the Hebrews after the Flood, it will be remembered, was appeased62 when he smelled the sweet savour of the burnt offerings of Noah on his emergence63 from the Ark. The sacrifice was, of course, the meal of the god, the flesh of bullocks, rams64, doves, and what not, being spiritualised by the flames and so transformed into food a spirit could absorb. The Greek gods, it is true, refreshed themselves with such ethereal delicacies65 as nectar and ambrosia66, but they were by no means indifferent to the square meal of roast beef so punctiliously67 provided for 73them by human purveyors. Homer is always careful to mention that, as often as a feast was toward, neither the gods nor the bards68 were forgotten, the former being fed before and the latter after the heroes themselves had been satisfied.
When, following the Persian division of the unseen world of spirits into good and bad, the idea of an evil-minded and consistently hostile god became popular, his odour was naturally enough the opposite of that of the kindly69 gods. And as in time he came to assume some of the attributes of the Roman di inferni, he, like the dragons of an even greater antiquity70, sported the sulphury odour of his underground dwelling71.
The Northern nations of ancient Europe, Grimm tells us, believed that hell was a place of burning pitch, whence arose an intolerable stench. Our English word “smell” is obviously related to a German dialect word for hell—smela—which in turn is itself akin72 to the Bohemian smola, resin73 or pitch.
The Christian74 “hell” was thus the lineal descendant of the subterranean75 “Hades” of the pagans, and what its stench was like may be gathered from that of the noxious76 fumes that rise out of clefts77 in volcanic78 rocks, such fumes, we may suppose, as in earlier days threw the Oracle79 at Delphi into her prophetic trances. 74(Some authorities, however, say that it was the smoke of burning bay-leaves that the Oracle inhaled80.)
The offensive odour of hell adheres to all the devils right down to modern times. In the Middle Ages you could always tell the Evil One by his sulphurous stink81, but, unfortunately for the tempted82, it was not usually observed until after his departure.
But evil odours not only attended the devil himself: they were also generated by the sins. For St. Joseph of Copertino, “seeing beneath the envelope of the body,” was able to recognise the sins of the flesh by their odour. And St. Paconi, so it was said, could even smell out heretics in his day, presumably in the same way as witches are now discovered in Africa.
Moreover, as the devil and his minions83 are attended with a vile84 smell, the odour of their infernal home, so naturally they detest85 what we call sweet and aromatic perfumes and are repelled86 by them, as the following tale from Sinistrari of Ameno shows. I give it verbatim as it appears in Sax Rohmer’s “Romance of Sorcery”:
“In a certain monastery87 of holy nuns88 there lived as a boarder a young maiden89 of noble birth who was tempted by an Incubus90, that appeared to her by day and by night, and with the most earnest entreaties91, the manners of a most passionate92 lover, incessantly93 incited94 her to sin; but she, 75supported by the grace of God and the frequent use of the Sacraments, stoutly95 resisted the temptation. But all her devotions, fasts, and vows96 notwithstanding, despite the exorcisms, the blessings97, the injunctions showered by exorcists on the Incubus that he should desist from molesting98 her, in spite of the crowd of relics99 and other holy objects collected in the maiden’s room, of the lighted candles kept burning there all night, the Incubus none the less persisted in appearing to her as usual in the shape of a very handsome young man.
“At last among other learned men whose advice had been taken on the subject was a very erudite Theologian, who, observing that the maiden was of a thoroughly100 phlegmatic101 temperament102, surmised103 that the Incubus was an aqueous demon (there are in fact, as is testified by Guaccius, igneous104, aerial, phlegmatic, earthly, subterranean demons, who avoid the light of day) and prescribed an uninterrupted fumigation of the room.
“A new vessel105, made of glass like earth, was accordingly brought in, and filled with sweet cane106, cubeb seed, roots of both aristolochies, great and small cardamom, ginger107, long-pepper, caryophylleae, cinnamon, cloves, mace108, nutmegs, calamite, storax, benzoin, aloes wood and roots, one ounce of triapandalis, and three pounds of half brandy and water; the vessel was then set on hot ashes in order to distil the fumigating109 vapour, and the cell was kept closed.
“As soon as the fumigation was done, the Incubus came, but never dared enter the cell; only, if the maiden left it for a walk in the garden or the cloister110, he appeared to her, though invisible to others, and, throwing his arms around her neck, stole or rather snatched kisses from her, to her intense disgust.
“At last, after a new consultation111, the Theologian prescribed that she should carry about her person pills made of the most exquisite112 perfumes, such as musk, amber, chive, Peruvian balsam, etc. Thus provided, she went for a walk in the garden, where the Incubus suddenly appeared to her with a threatening face, and in a rage. He did not approach her, however, but, after biting his finger as if meditating113 revenge, disappeared, and was nevermore seen by her.”
76On the other hand, the odour of sanctity in medi?val times was a much more real perfume than that in which the Jackdaw of Reims died. It does not seem, so far as I can make out from my reading, that the sweet smell of the Saints was ever remarked in the early centuries of the Christian era. The odour diffused114 around his pillar by St. Simeon Stylites, for example, was by no means pleasant. But by A.D. 1000 the sweetness of the Saints’ persons was beginning to pervade115 the religious atmosphere. Writing about that time, Odericus Vitalis tells us that “from the sepulchre of St. Andrew” (at Patras, Asia Minor) “manna like flour and oil of an exquisite odour flow, which indicate to the inhabitants of that country” what the crops will be like that year. And the example thus set by this apostle is followed by all other saintly personages for many centuries.
In England, we read that when the Blessed Martyr116 Alban’s burial place on the hill above Verulamium was opened, in obedience117 to a sign from heaven in the shape of a flash of lightning, the good people were enraptured118 by the delicious fragrance119 of the Saint’s remains120, and the same characteristic attended those of the later martyr Thomas à Becket.
St. Thomas à Kempis is credited with the statement that the chamber121 of the blessed Leduine was so charmingly odorous that people who were 77privileged to enter it were delighted, and wishing to enjoy her perfume to the full, were wont122 to approach their faces close to the bosom123 of the Saint, “who seemed to have become a casket in which the Lord had deposited His most precious perfumes.” After the death of St. Theresa a salt-cellar which had been placed in her bed preserved for a long time a most delicious odour. And so on indefinitely, some of the stories being, as might be expected, a little too plain-spoken and artless for modern readers.
It is difficult to account for the pleasant odour of Saints whose pride it was to live without change of raiment, to harbour parasites124, and to abstain125 from washing. Nevertheless that certain persons exhale126 a naturally pleasant aroma8 from their bodies is true. Alexander the Great is noted by Plutarch as having so sweet an odour that his tunics127 were soaked with aromatic perfume, and taking a flying leap through the pages of history, we come to Walt Whitman, who had the same characteristic. Indeed, a piny aromatic odour, of considerable strength, is occasionally noticeable in certain people, and I can myself testify that it becomes stronger on the approach of their death.
We are not often told when historical heroes were unpleasant in this respect, but in the case of Louis XIV. we have the authoritative128 evidence of 78Madame Montespan, who after their “divorce, when having a public set-to with her sun-god in the glittering salles of Versailles, discomfited129 that little, red-heeled, bewigged, and pompous mannikin with the following broadside:
“With all my imperfections, at least I do not smell as badly as you do!”
His ancestor, “Lewis the Eleventh,” says Burton in “The Anatomy130 of Melancholy,” “had a conceit131 everything did stink about him. All the odoriferous perfumes they could get would not ease him, but still he smelled a filthy132 stink.”
A modern rhinologist would suspect this monarch133 of having been afflicted134 with maxillary antrum suppuration. It will be noted, however, that there is no record that the odour he himself perceived was perceptible to others. The f?tor, as we say, was subjective135, not objective, in which respect it differed from that of another historical personage, Benjamin Disraeli to wit, who was the subject probably of the disease known as oz?na. (See later.)
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1
olfactory
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| adj.嗅觉的 | |
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primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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fumigation
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| n.烟熏，熏蒸；忿恨 | |
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motive
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| n.动机，目的；adv.发动的，运动的 | |
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epidemic
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| n.流行病；盛行；adj.流行性的，流传极广的 | |
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decomposition
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| n. 分解, 腐烂, 崩溃 | |
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aromatic
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| adj.芳香的，有香味的 | |
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aroma
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| n.香气，芬芳，芳香 | |
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rue
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| n.懊悔，芸香，后悔；v.后悔，悲伤，懊悔 | |
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rite
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| n.典礼，惯例，习俗 | |
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taboo
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| n.禁忌，禁止接近，禁止使用；adj.禁忌的；v.禁忌，禁制，禁止 | |
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demon
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| n.魔鬼，恶魔 | |
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demons
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| n.恶人( demon的名词复数 )；恶魔；精力过人的人；邪念 | |
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premises
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| n.建筑物，房屋 | |
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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therapeutic
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| adj.治疗的，起治疗作用的；对身心健康有益的 | |
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fumes
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| n.(强烈而刺激的)气味，气体 | |
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epidemics
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| n．流行病 | |
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cholera
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| n.霍乱 | |
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aromatics
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| n.芳香植物( aromatic的名词复数 )；芳香剂，芳香药物 | |
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amber
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| n.琥珀；琥珀色；adj.琥珀制的 | |
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rectified
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| [医]矫正的，调整的 | |
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cloves
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| n.丁香（热带树木的干花，形似小钉子，用作调味品，尤用作甜食的香料）( clove的名词复数 )；蒜瓣(a garlic ~|a ~of garlic) | |
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musk
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| n.麝香, 能发出麝香的各种各样的植物，香猫 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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fragrant
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| adj.芬香的，馥郁的，愉快的 | |
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extremities
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| n.端点( extremity的名词复数 )；尽头；手和足；极窘迫的境地 | |
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nostrils
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| 鼻孔( nostril的名词复数 ) | |
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numbness
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| n.无感觉，麻木，惊呆 | |
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proceeding
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| n.行动，进行，(pl.)会议录，学报 | |
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sage
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| n.圣人，哲人；adj.贤明的，明智的 | |
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primroses
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| n.报春花( primrose的名词复数 )；淡黄色；追求享乐（招至恶果） | |
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savory
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| adj.风味极佳的，可口的，味香的 | |
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ivy
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| n.常青藤，常春藤 | |
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spike
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| n.长钉，钉鞋；v.以大钉钉牢，使...失效 | |
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distil
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| vt.蒸馏；提取…的精华，精选出 | |
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gut
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| n.[pl.]胆量；内脏；adj.本能的；vt.取出内脏 | |
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noted
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| adj.著名的，知名的 | |
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ward
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| n.守卫，监护，病房，行政区，由监护人或法院保护的人（尤指儿童）；vt.守护，躲开 | |
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Vogue
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| n.时髦，时尚；adj.流行的 | |
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pompous
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| adj.傲慢的，自大的；夸大的；豪华的 | |
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pungent
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| adj.（气味、味道）刺激性的，辛辣的；尖锐的 | |
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condemned
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| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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45
concoctions
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| n.编造，捏造，混合物( concoction的名词复数 ) | |
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divulge
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| v.泄漏(秘密等)；宣布，公布 | |
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remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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applied
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| adj.应用的；v.应用，适用 | |
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variants
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| n.变体( variant的名词复数 )；变种；变型；（词等的）变体 | |
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divers
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| adj.不同的；种种的 | |
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51
repel
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| v.击退，抵制，拒绝，排斥 | |
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52
boredom
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| n.厌烦，厌倦，乏味，无聊 | |
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53
hysterical
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| adj.情绪异常激动的，歇斯底里般的 | |
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54
stimulants
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| n.兴奋剂( stimulant的名词复数 )；含兴奋剂的饮料；刺激物；激励物 | |
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peppermint
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| n.薄荷，薄荷油，薄荷糖 | |
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acting
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| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
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pious
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| adj.虔诚的；道貌岸然的 | |
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incense
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| v.激怒；n.香，焚香时的烟，香气 | |
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abattoirs
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| n.屠场( abattoir的名词复数 )；（拳击、摔跤、斗牛等的）角斗场 | |
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60
slaughtered
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| v.屠杀，杀戮，屠宰( slaughter的过去式和过去分词 ) | |
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wrath
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| n.愤怒，愤慨，暴怒 | |
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62
appeased
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| 安抚，抚慰( appease的过去式和过去分词 )； 绥靖（满足另一国的要求以避免战争） | |
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63
emergence
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| n.浮现，显现，出现，（植物）突出体 | |
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rams
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| n.公羊( ram的名词复数 )；(R-)白羊（星）座；夯；攻城槌v.夯实（土等）( ram的第三人称单数 )；猛撞；猛压；反复灌输 | |
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65
delicacies
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| n.棘手( delicacy的名词复数 )；精致；精美的食物；周到 | |
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66
ambrosia
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| n.神的食物；蜂食 | |
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67
punctiliously
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68
bards
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| n.诗人( bard的名词复数 ) | |
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69
kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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antiquity
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| n.古老；高龄；古物，古迹 | |
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71
dwelling
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| n.住宅，住所，寓所 | |
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akin
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| adj.同族的，类似的 | |
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73
resin
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| n.树脂，松香，树脂制品；vt.涂树脂 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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subterranean
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| adj.地下的，地表下的 | |
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76
noxious
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| adj.有害的，有毒的；使道德败坏的，讨厌的 | |
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clefts
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| n.裂缝( cleft的名词复数 )；裂口；cleave的过去式和过去分词；进退维谷 | |
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78
volcanic
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| adj.火山的；象火山的；由火山引起的 | |
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oracle
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| n.神谕，神谕处，预言 | |
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inhaled
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| v.吸入( inhale的过去式和过去分词 ) | |
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stink
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| vi.发出恶臭；糟透，招人厌恶；n.恶臭 | |
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tempted
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| v.怂恿（某人）干不正当的事；冒…的险（tempt的过去分词） | |
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83
minions
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| n.奴颜婢膝的仆从( minion的名词复数 )；走狗；宠儿；受人崇拜者 | |
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vile
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| adj.卑鄙的，可耻的，邪恶的；坏透的 | |
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detest
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| vt.痛恨，憎恶 | |
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repelled
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| v.击退( repel的过去式和过去分词 )；使厌恶；排斥；推开 | |
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monastery
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| n.修道院，僧院，寺院 | |
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nuns
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| n.（通常指基督教的）修女， （佛教的）尼姑( nun的名词复数 ) | |
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maiden
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| n.少女，处女；adj.未婚的，纯洁的，无经验的 | |
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incubus
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| n.负担；恶梦 | |
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entreaties
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| n.恳求，乞求( entreaty的名词复数 ) | |
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passionate
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| adj.热情的，热烈的，激昂的，易动情的，易怒的，性情暴躁的 | |
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incessantly
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| ad.不停地 | |
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incited
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| 刺激，激励，煽动( incite的过去式和过去分词 ) | |
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stoutly
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| adv.牢固地，粗壮的 | |
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vows
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| 誓言( vow的名词复数 )； 郑重宣布，许愿 | |
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blessings
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| n.（上帝的）祝福( blessing的名词复数 )；好事；福分；因祸得福 | |
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molesting
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| v.骚扰( molest的现在分词 )；干扰；调戏；猥亵 | |
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relics
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| [pl.］n.遗物，遗迹，遗产；遗体，尸骸 | |
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thoroughly
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| adv.完全地，彻底地，十足地 | |
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101
phlegmatic
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| adj.冷静的，冷淡的，冷漠的，无活力的 | |
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temperament
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| n.气质，性格，性情 | |
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surmised
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| v.臆测，推断( surmise的过去式和过去分词 )；揣测；猜想 | |
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igneous
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| adj.火的，火绒的 | |
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vessel
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| n.船舶；容器，器皿；管，导管，血管 | |
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cane
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| n.手杖，细长的茎，藤条；v.以杖击，以藤编制的 | |
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ginger
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| n.姜，精力，淡赤黄色；adj.淡赤黄色的；vt.使活泼，使有生气 | |
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108
mace
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| n.狼牙棒，豆蔻干皮 | |
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109
fumigating
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| v.用化学品熏（某物）消毒( fumigate的现在分词 ) | |
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110
cloister
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| n.修道院；v.隐退，使与世隔绝 | |
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111
consultation
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| n.咨询；商量；商议；会议 | |
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112
exquisite
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| adj.精美的；敏锐的；剧烈的，感觉强烈的 | |
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113
meditating
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| a.沉思的，冥想的 | |
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114
diffused
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| 散布的，普及的，扩散的 | |
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115
pervade
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| v.弥漫，遍及，充满，渗透，漫延 | |
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116
martyr
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| n.烈士，殉难者；vt.杀害，折磨，牺牲 | |
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117
obedience
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| n.服从，顺从 | |
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118
enraptured
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| v.使狂喜( enrapture的过去式和过去分词 ) | |
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119
fragrance
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| n.芬芳，香味，香气 | |
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120
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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121
chamber
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| n.房间，寝室；会议厅；议院；会所 | |
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122
wont
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| adj.习惯于；v.习惯；n.习惯 | |
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123
bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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124
parasites
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| 寄生物( parasite的名词复数 )； 靠他人为生的人； 诸虫 | |
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125
abstain
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| v.自制，戒绝，弃权，避免 | |
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126
exhale
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| v.呼气，散出，吐出，蒸发 | |
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127
tunics
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| n.（动植物的）膜皮( tunic的名词复数 )；束腰宽松外衣；一套制服的短上衣；（天主教主教等穿的）短祭袍 | |
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authoritative
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| adj.有权威的，可相信的；命令式的；官方的 | |
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discomfited
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| v.使为难( discomfit的过去式和过去分词)；使狼狈；使挫折；挫败 | |
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130
anatomy
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| n.解剖学，解剖；功能，结构，组织 | |
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131
conceit
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| n.自负，自高自大 | |
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132
filthy
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| adj.卑劣的；恶劣的，肮脏的 | |
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133
monarch
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| n.帝王，君主，最高统治者 | |
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134
afflicted
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| 使受痛苦，折磨( afflict的过去式和过去分词 ) | |
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subjective
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| a.主观(上)的，个人的 | |
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