【導(dǎo)讀】們的生活起居帶來便利，但是晾衣工具還是處于比較原始的層次幾乎沒有什么改變，漸漸與我們的生活脫節(jié)。對于現(xiàn)在城市里的大多數(shù)人們每天忙于工作，白天幾乎都不。在家中，當(dāng)天氣變化時不能及時將衣物收回。關(guān)于這個問題，本文對智能晾衣架系統(tǒng)。片機(jī)AT89S52，根據(jù)當(dāng)時的溫濕度和光線的強(qiáng)弱判斷晾衣架是否要收回。號給電機(jī)，從而控制機(jī)械部分自動收回晾衣架。人們實(shí)現(xiàn)了家電、照明、窗簾控制和防盜報警等智能化，但是晾衣工具還是處于。目前人們所使用的晾衣架多為不能隨外界環(huán)境變化而自動收縮的傳統(tǒng)類型。不到使晾曬在室外的衣物避雨、避露水的功能。炎熱夏日，上班族通常是把衣物晾曬。住戶即使在家，為了減少麻煩，也很少在夏日的正午把衣物收回室內(nèi)，等氣溫下降之后再把衣物拿出去晾曬，其實(shí)暴曬對衣物的損傷極大。而本設(shè)計是通過溫濕度傳感器和光敏傳感器感應(yīng)外界天氣中的雨水、溫度和。能晾曬衣物的目的。

　　

【正文】 uard the dead against the dangers they have to face in reaching the other world. As in most mythologies, the dead Egyptian had to encounter malignant spirits and was threatened by many dangers before reaching his haven of rest. He also had to undergo judgment by Osiris, and to justify himself before being permitted to enter the realms of bliss. This he imagined he could in great part acplish by the recitation of various magical formula and spells, which would ward off the evil influences opposed to him. To this end every important Egyptian of means had buried with him a papyrus of the Book of the Dead, containing at least all the chapters necessary for encountering the formidable adversaries at the gates of Amenti, the Egyptian Hades. These chapters would assist him in making replies during his ceremony of justification. First among these spells were the words of power. The Egyptians believed that to discover the secret name of a god was to gain plete ascendancy over him. Sympathetic magic was in vogue in Egyptian burial practice, which explains the presence, in tombs of people of means, of paintings of tables laden with food and drink, with inscriptions attached conveying the idea of boundless liberality. Inscriptions like the following are extremely mon— To the ka [essential double or soul] of soandso, 5,000 loaves of bread, 500 geese, and 5,000 jugs of beer. Those dedications cost the generous donors little, as they merely had the objects named painted upon the wall of the tomb, imagining that their ka or astral counterpart would be eatable and drinkable by the deceased. This of course is merely an extension of the Neolithic conception that articles buried with a man had their astral counterparts and would be of use to him in another world. Pictorial representation played a considerable part in the magical ritual of the Book of the Dead. One of the pleasures of the dead was to sail over Heaven in the boat of Ra, and to secure this for the deceased one must paint certain pictures and mutter over them words of power. Regarding this belief, E. A. Wallis Budge states in his book Egyptian Magic (1889): On a piece of clean papyrus a boat is to be drawn with ink made of green abut mixed with anti water, and in it are to be figures of Isis, Thoth, Shu, and Khepera, and the deceased。 when this had been done the papyrus must be fastened to the breast of the deceased, care being taken that it does not actually touch his body. Then shall his spirit enter into the boat of Ra each day, and the god Thoth shall take heed to him, and he shall sail about with him into any place that he wisheth. Elsewhere it is ordered that the boat of Ra be painted 39。in a pure place,39。 and in the bows is to be painted a figure of the deceased。 but Ra was supposed to travel in one boat (called Atet) until noon, and another (called Sektet) until sunset, and provision had to be made for the deceased in both boats. How was this to be done? On one side of the picture of the boat a figure of the morning boat of Ra was to be drawn, and on the other a figure of the afternoon boat。 thus the one picture was capable of being two boats. And, provided the proper offerings were made for the deceased on the birthday of Osiris, his soul would live for ever, and he would not die a second time. According to the rubric to the chapter in which these directions are given, the text of it is as old, at least, as the time of Hesept, the fifth king of the 1st. dynasty, who reigned about 4350 . , and the custom of painting the boat upon papyrus is probably contemporaneous. The words of power were not to be spoken until after death. They were a great mystery, but the eye of no man whatsoever must see it, for it is a thing of abomination for every man to know it. Hide it, therefore, the Book of the 北京化工大學(xué)北方學(xué)院畢業(yè)設(shè)計（論文） 36 Lady of the Hidden Temple is its name. This would seem to refer to some spell uttered by IsisHathor that delivered the god Ra or Horus from trouble, or was of benefit to him, thus was concluded to be equally efficacious in the case of the deceased. Many spells were included in the Book of the Dead for the purpose of preserving the mummy against molding and for assisting the owner of the papyrus to bee as a god and to be able to transform himself into any shape he desired. Painted offerings were also provided so the deceased would be able to give gifts to the gods. It is apparent that the Book of the Dead was undoubtedly magical in character, consisting as it did of a series of spells or words of power, which enabled the speaker to have perfect control over all the powers of Amenti. The only moment in which the dead man is not master of his fate is when his heart is weighed by Thoth before Osiris. If it does not conform to the standard required for justification, he is cast out。 except for this, an absolute knowledge of the Book of the Dead safeguarded the deceased in every way from the danger of damnation. A number of the chapters consist of prayers and hymns to the gods, but the directions as to the magical uses of the book are equally numerous。 the concept of supplication is mingled with the idea of circumvention by sorcery in the most extraordinary is a lso evidence of a higher proportion of perinatal plications (plications arising around the time of giving birth) among children with autistic symptoms. These plications include maternal bleeding after the first trimester and meconium in the amniotic fluid. (Meconium is a substance that accumulates in the bowel of the developing fetus and is discharged shortly after birth.) Some evidence suggests that the use of medications during pregnancy may be related to the development of autistic symptoms. As newborns, children with autistic behaviors show a higher rate of respiratory illness and anemia than healthy children. ALLERGIES, INFECTIONS, AND IMMUNIZATIONS. Some professionals believe that autis