cloth doubled in several folds, if they would escape violent hæmorrhage.
The smell of the lily, the narcissus, the tuberose, the violet, the rose, the elder, etc., when it reaches a certain point of concentration, usually exerts an injurious influence on the system. It occasions more or less severe headaches, fainting-fits, and sometimes even more serious disorders. Some odors, which have an agreeable perfume in a state of considerable diffusion, gain when concentrated a noxious and sometimes dangerous smell. This is particularly true of civet, patchouli, and the essences of neroli and thyme. Scientific records mention several cases of death occasioned by the poisonous action of some odorous emanations. It has been remarked that plants of the family of labiates, such as sage, rosemary, etc., offer in this respect no sort of risk, and seem rather to enjoy wholesome properties. Yet it is of consequence at this point to distinguish between the action of the odor which is in a manner purely dynamic, the intoxication from the essence, and the effect of carbonic acid thrown off by plants. These three influences have often been confounded by authors who have recorded accidents occurring after the inhalation, more or less prolonged, of odoriferous air.
This variable action of odors on the nervous system, sometimes wholesome, sometimes noxious, explains the part they have always played in the various circumstances of life among mankind. It would need a volume to relate the religious, political, economic, and gallant history of odors and perfumes. We must be content here with noticing its chief lessons, as far as they are connected with the physiological theory which is the basis of this study. For there is unquestionably something instinctive at the bottom of these general and uniform customs which exhibit the affinity of man for odors. Doubtless we must recognize in this rather a refinement of sensuality than a natural craving; but the same result has occurred in this case as in the instance of beverages, of music, etc. Habit has become in some sort a second nature; the senses have acquired a taste for that especial intoxication which beguiles them and disguises painful realities for them.
It is in religion, in the first place, that we observe the use of perfumes. Nothing holy or lofty was conceived of in which their influence was not present. Perfumes won the gods to give ear to the vows addressed to them in temples where burning incense diffused its fragrant clouds. From the highest antiquity we find that the priests of different religions avail themselves of the use of odoriferous substances. Five times a day the disciples of Zoroaster laid perfumes upon the altar where the sacred flame glowed. Moses, in Exodus, recorded the composition of two perfumes used in the sacred rites. The Greeks assigned a leading place to odors in their ingenious fictions of theology. They believed that the gods always declare their presence by an
