And this they consider a proof that the most important portion of the soul is situated in the heart; for it is as evident as possible that the heart quivers when under the agitation of fear. And Agamemnon, in Homer, says— Scarce can my knees these trembling limbs sustain, And scarce my heart support its load of pain; With fears distracted, with no fix'd design, And all my people's miseries are mine.[131] And Sophocles has represented women released from fear as saying— Now Fear's dark daughter does no more exult Within my heart.[132] But Anaxandrides makes a man who is struggling with fear say— O my wretched heart! How you alone of all my limbs or senses Rejoice in evil; for you leap and dance The moment that you see your lord alarm'd. [Sidenote: PERFUMES.] And Plato says, "that the great Architect of the universe has placed the lungs close to the heart, by nature soft and destitute of blood, and having cavities penetrable like sponge, that so the heart, when it quivers, from fear of adversity or disaster, may vibrate against a soft and yielding substance." But the garlands with which men bind their bosoms are called ὑποθυμιάδες by the poets, from the exhalations (ἀναθυμίασις) of the flowers, and not because the soul (ψυχὴ) is called θυμὸς, as some people think. 37. Archilochus is the earliest author who uses the word μύρον (perfume), where he says— She being old would spare her perfumes (μύρα). And in another place he says— Displaying hair and breast perfumed (ἐσμυρισμένον); So that a man, though old, might fall in love with her. And the word μύρον is derived from μύῤῥα, which is the Æolic form of σμύρνα (myrrh); for the greater portion of unguents are made up with myrrh, and that which is called στακτὴ is wholly composed of it. Not but what Homer was acquainted with the fashion of using unguents and perfumes, but he calls them ἔλαια, with the addition of some distinctive epithet, as— Himself anointing them with dewy oil (δροσόεντι ἐλαίῳ).[133] And in another place he speaks of an oil as perfumed[134] (τεθυωμένον). And in his poems also, Venus anoints the dead body of Hector with ambrosial rosy oil; and this is made of flowers. But with respect to that which is made of spices, which they called θυώματα, he says, speaking of Juno,— Here first she bathes, and round her body pours Soft oils of fragrance and ambrosial showers: The winds perfumed, the balmy gale convey Through heaven, through earth, and all the aërial way. Spirit divine! whose exhalation greets The sense of gods with more than mortal sweets.[135]