Probability and Statistics for Engineering and the Sciences 9th Edition Devore Solutions Manual

Probability and Statistics for Engineering and
the Sciences 9th Edition Devore Solutions Manual
download
https://testbankdeal.com/product/probability-and-statistics-for-
engineering-and-the-sciences-9th-edition-devore-solutions-manual/
Explore and download more test bank or solution manual
at testbankdeal.com

We have selected some products that you may be interested in
Click the link to download now or visit testbankdeal.com
for more options!.
Probability and Statistics for Engineering and the
Sciences 8th Edition Devore Solutions Manual
engineering-and-the-sciences-8th-edition-devore-solutions-manual/
Sciences International Metric Edition 9th Edition Devore
Solutions Manual
engineering-and-the-sciences-international-metric-edition-9th-edition-
devore-solutions-manual/
Sciences 8th Edition Devore Test Bank
engineering-and-the-sciences-8th-edition-devore-test-bank/
Essentials of Entrepreneurship and Small Business
Management 7th Edition Scarborough Test Bank
https://testbankdeal.com/product/essentials-of-entrepreneurship-and-
small-business-management-7th-edition-scarborough-test-bank/

Marketing Management 15th Edition Kotler Test Bank
https://testbankdeal.com/product/marketing-management-15th-edition-
kotler-test-bank/
Management of Occupational Health and Safety Canadian 7th
Edition Kelloway Solutions Manual
https://testbankdeal.com/product/management-of-occupational-health-
and-safety-canadian-7th-edition-kelloway-solutions-manual/
International Economics 3rd Edition Feenstra Test Bank
https://testbankdeal.com/product/international-economics-3rd-edition-
feenstra-test-bank/
Understandable Statistics 11th Edition Brase Solutions
Manual
https://testbankdeal.com/product/understandable-statistics-11th-
edition-brase-solutions-manual/
Mastering Modern Psychological Testing Theory and Methods
1st Edition Reynolds Test Bank
https://testbankdeal.com/product/mastering-modern-psychological-
testing-theory-and-methods-1st-edition-reynolds-test-bank/

Technical Writing for Success 4th Edition Smith-
Worthington Test Bank
https://testbankdeal.com/product/technical-writing-for-success-4th-
edition-smith-worthington-test-bank/

Other documents randomly have
different content

T
CHAP. I.
That the Art of Alchimy is true and certaine.
He Philosopher saith. It is true, to wit, that the Arte of Alchimie
is giuen vnto vs. Without leasing. This hee saith in detestation of
them that affirme this Art to bee lying, that is, false. It is
certaine, that is prooued. For whatsoeuer is prooued, is most
certaine, And most true. For most true golde is ingendred by Art:
and he saith most true, in the superlatiue degree, because the golde
ingendred by this Art, excelleth all naturall gold in all proprieties,
both medicinall and others.

C
CHAP. II.
That the Stone must be diuided into two parts.
Onsequentlie, he toucheth the operation of the stone, saying:
That which is beneath, is as that which is aboue. And this he
sayth, because the stone is diuided into two principall parts by
Art: Into the superiour part, that ascendeth vp, and into the inferiour
part, which remaineth beneath fixe and cleare: and yet these two
parts agree in vertue: and therefore hee sayeth, That which is
aboue, is like that which is beneath. And this diuision is necessarie,
To perpetrate the myracles of one thing, to wit, of the Stone:
because the inferiour part is the Earth, which is called the Nurse,
and Ferment: and the superiour part is the Soule, which quickeneth
the whole Stone, and raiseth it vp. Wherefore separation made, and
coniunction celebrated, manie myracles are effected in the secret
worke of nature.

A
CHAP. III.
That the Stone hath in it the foure Elements.
Nd as all things haue proceeded from one, by the meditation of
one. Heere giueth hee an example, saying: as all things came
from one, to wit, a confused Globe, or masse, by meditation,
that is the cogitation and creation of one, that is the omnipotent
God: So all things haue sprung, that is, come out from this one thing
that is, one confused lumpe, by Adaptation, that is by the sole
commaũdement of God, and miracle. So our Stone is borne, and
come out of one confused masse, containing in it the foure
Elements, which is created of God, and by his sole miracle our stone
is borne.

A
CHAP. IIII.
That the Stone hath Father and Mother, to wit,
the Sunne and Moone.
Nd as wee see, that one liuing creature begetteth more liuing
creatures like vnto it selfe: so artificially golde engendereth
golde, by vertue of multiplication of the foresaid stone. It
followeth therefore, the Sunne is his father, that is, Philosophers
Gold. And as in euerie naturall generation, there must be a fit and
conuenient receptacle, with a certaine consonancie of similitude to
the father: so likewise in this artificiall generation, it is requisite that
the Sunne haue a fitte and consonaunt receptacle for his seede and
tincture: and this is Philosophers siluer. And therefore it followes, the
Moone is his mother.

T
CHAP. V.
That the coniunction of the parts of the stone
is called Conception.
He which two, when they haue mutuallie entertained each other
in the coniunction of the Stone, the Stone conceiueth in the
bellie of the winde: and this is it which afterwarde he sayeth:
The winde carried it in his bellie. It is plaine, that the winde is the
ayre, and the ayre is the life, and the life is the Soule. And I haue
already spoken of the soule, that it quickneth the whole stone. And
so it behoueth, that the wind should carry and recarry the whole
stone, and bring forth the masterie: and then it followeth, that it
must receiue nourishment of his nurse, that is the earth: and
therefore the Philosopher saith, The earth is his Nurse: because that
as the infant without receiuing food frõ his nurse, shuld neuer come
to yeres: so likewise our stone without the firmentation of his earth,
should neuer be brought to effect: which said firmament, is called
nourishment. For so it is begotten of one Father, with the
coniunction of the Mother. Things, that is, sonnes like to the Father,
if they want long decoction, shalbe like to the Mother in whitenesse,
and retaine the Fathers weight.

I
CHAP. VI.
That the Stone is perfect, if the Soule be fixt in
the bodie.
T followeth afterward: The father of all the Telesme of the whole
worlde is here: that is in the worke of the stone is a finall way.
And note, that the Philosopher calleth the worke, the Father of all
the Telesme: that is, of all secret, or of all treasure of the whole
worlde: that is, of euery stone found in the world, is here. As if he
should say, Behold I shew it thee. Afterward the Philosopher saith,
Wilt thou that I teach thee to knowe when the vertue of the Stone is
perfect and compleate? to wit, when it is conuerted into his earth:
and therefore he saith, His power is entire, that is, compleate and
perfect, if it be turned into earth: that is, if the Soule of the stone
(whereof wee haue made mention before: which Soule may be
called the winde or ayre, wherein consisteth the whole life and
vertue of the stone) be conuerted into the earth, to wit of the stone,
and fixed: so that the whole substance of the Stone be so with his
nurse, to wit earth, that the whole Stone be turned into ferment. As
in making of bread, a little leauen nourisheth and fermenteth a great
deale of Paste: so will the Philosopher that our stone bee so
fermented, that it may bee ferment to the multiplication of the
stone.

C
CHAP. VII.
Of the mundification and cleansing of the
stone.
Onsequently, hee teacheth how the Stone ought to bee
multiplied: but first he setteth downe the mundification of the
stone, and the separation of the parts: saying, Thou shalt
separate the earth from the fire, the thinne from the thicke, and that
gently with great discretion. Gently, that is by little, and little, not
violently, but wisely, to witte, in Philosophicall doung. Thou shalt
separate, that is, dissolue: for dissolution is the separation of partes.
The earth from the fire, the thinne from the thicke: that is, the lees
and dregges, from the fire, the ayre, the water, and the whole
substaunce of the Stone, so that the Stone may remaine most pure
without all filth.

T
CHAP. VIII.
That the vnfixed part of the Stone should
exceed the fixed, and lift it vp.
He Stone thus prepared, is made fit for multiplication. And now
hee setteth downe his multiplication ct easie liquefaction, with a
vertue to pierce as well into hard bodies, as soft, saying: It
ascendeth from the earth into heauen, and again it descendeth into
the earth. Here we must diligẽtly note, that although our stone bee
diuided in the first operation into foure partes, which are the foure
Elements: notwithstanding, as wee haue alreadie saide, there are
two principall parts of it. One which ascendeth vpward, and is called
vnfixed, and an other which remaineth below fixed, which is called
earth, or firmamẽt, which nourisheth and firmenteth the whole
stone, as we haue already said. But of the vnfixed part we must
haue a great quantity, and giue it to the stone (which is made most
clean without all filth) so often by masterie that the whole stone be
caried vpward, sublimating & subtiliating. And this is it which the
Philosopher saith: It ascendeth from the earth into the heauen.

A
CHAP. IX.
How the volatile Stone may againe be fixed.
Fter all these things, this stone thus exalted, must be incerated
with the Oyle that was extracted from it in the first operation,
being called the water of the stone: and so often boyle it by
sublimation, till by vertue of the firmentation of the earth exalted
with it, the whole stone doo againe descende from heauen into the
earth, and remaine fixed and flowing. And this is it which the
Philosopher sayth: It descendeth agayne into the earth, and so
receyueth the vertue of the superiours by sublimation, and of the
inferiours, by descension: that is, that which is corporall, is made
spirituall by sublimation, and that which is spirituall, is made
corporall by descension.

S
CHAP. X.
Of the fruit of the Art, and efficacie of the
Stone.
O shalt thou haue the glorie of the whole worlde. That is, this
stone thus compounded, thou shalt possesse the glorie of this
world. Therefore all obscuritie shall flie from thee: that is, all
want and sicknesse, because the stone thus made, cureth euerie
disease. Here is the mightie power of all power. For there is no
comparison of other powers of this world, to the power of the stone.
For it shall ouercome euery subtil thing, and shall pearce through
euery solide thing. It shall ouercome, that is, by ouercomming, it
shall conuert quicke Mercury, that is subtile, congealing it: and it
shall pearce through other hard, solide, and compact bodies.

H
CHAP. XI.
That this worke imitateth the Creation of the
worlde.
E giueth vs also an example of the composition of his Stone,
saying, So was the world created. That is, like as the world was
created, so is our stone composed. For in the beginning, the
whole world and all that is therein, was a confused Masse or Chaos
(as is aboue saide) but afterward by the workemanship of the
soueraigne Creator, this masse was diuided into the foure elements,
wonderfully separated and rectified, through which separation,
diuers things were created: so likewise may diuers things bee made
by ordering our worke, through the separation of the diuers elemẽts
frõ diuers bodies. Here shal be wonderfull adaptations: that is, If
thou shalt separate the elements, there shall be admirable
compositions, fitte for our worke in the composition of our Stone, by
the elements rectified: Wherof, to wit, of which wonderfull things fit
for this: the meanes, to wit, to proceede by, is here.

T
CHAP. XII.
An enigmaticall insinuation what the matter of
the Stone shoulde be.
Herefore am I called Hermes Trismegistus. Now that he hath
declared the composition of the Stone, he teacheth vs after a
secret maner, wherof the Stone is made: first naming himselfe,
to the ende that his schollers (who should hereafter attaine to this
science) might haue his name in continuall remembrance: and then
hee toucheth the matter saying: Hauing three parts of the
Philosophie of the whole world: because that whatsoeuer is in the
worlde, hauing matter & forme, is compounded of the foure
Elements: hence is it, that there are so infinite parts of the world, all
which he diuideth into three principall partes, Minerall, Vegetable, &
Animall: of which iointly, or seuerally, hee had the true knowledge in
the worke of the Sunne: for which cause hee saith, Hauing three
parts of the Philosophie of the whole world, which parts are
contained in one Stone, to wit, Philosophers Mercurie.

F
CHAP. XIII.
Why the Stone is said to be perfect.
Or this cause is the Stone saide to be perfect, because it hath in
it the nature of Minerals, Vegetables, and Animals: for the stone
is three, and one hauing foure natures, to wit, the foure
elements, & three colours, black, white, and red. It is also called a
graine of corne, which if it die not, remaineth without fruit: but if it
doo die (as is aboue said) when it is ioyned in coniunction, it
bringeth forth much fruite, the afore named operations being
accomplished. Thus curteous reader, if thou know the operation of
the Stone, I haue told thee the truth: but if thou art ignorãt thereof,
I haue said nothing. That which I haue spoken of the operation of
the Sunne is finished: that is, that which hath beene spoken of the
operation of the stone, of the three colours, and foure natures
existing and beeing in one onely thing, namely in the Philosophers
Mercurie, is fulfilled.
Thus endeth the Commentarie of Hortulanus, vppon the Smaragdine
table of Hermes, the father of Philosophers.

Probability and Statistics for Engineering and the Sciences 9th Edition Devore Solutions Manual

The Booke of the Secrets
of Alchimie, composed by Galid
the sonne of Iazich, translated out of
Hebrew into Arabick, and out of
Arabick into Latine, and out
of Latin into English.
The Preface of the difficultie of the Art.
Thankes be giuen to God the Creator of all things, who hath
conducted vs, beautified vs, instructed vs, and giuen vs knowledge
and vnderstanding: Except the Lorde should keepe and guide vs,
wee should bee like vagabonds, without guide or teacher: yea, we
shuld know nothing in the world, vnlesse he taught vs: that is, the
beginning, and knowledge it selfe of all things, by his power and
goodnes ouer his people. He directeth and instructeth whom he wil,
and with mercie reduceth into the way of iustice: for hee hath sent
his messengers into the darke places, and made plaine the wayes,
and with his mercy replenished such as loue him. Know brother, that
this our mastery and honourable office of the secret Stone, is a
secret of the secrets of God, which hee hath concealed from his
people, neither would he reueale it to any, saue to those, who like
sonnes haue faythfully deserued it, knowing both his goodnesse and
greatnesse: for to him that desireth a secret of God, this secret
masterie is more necessary then any other. And those wise men who
haue attained to the knowledge herof, haue concealed part therof,
and part therof they haue reuealed: for so haue I found my wise
predecessors agreeing in this point in their worthie bookes: wherby
thou shalt knowe that my disciple Musa, (more honorable in my eies

then all other) hath diligently studied their bookes, & labored much
in the worke of the mastery, wherin he hath bin greatly troubled, &
much perplexed, not knowing the natures of things belonging to this
work: the explanation whereof, and direction wherein, he hath
humbly begged at my handes: yet I would afford him no answere
therin, nor determine it, but commaunded him to reade ouer the
Philosophers bookes, & therin to seke yt
which he craued of me, &
he going his way, read aboue a hundreth bookes, as hee found them
euen the true and secret bookes of noble Philosophers: but in thẽ he
could not find that which he desired: so he remained astonished, &
almost distracted, though by the space of a yeare he continually
sought it. If therfore my scholler Musa (that hath deserued to be
accoũted among ye
Philosophers) haue beene so doubtfull in the
composition hereof, and that this hath hapned vnto him: what shall
the ignorant and vnlearned doo, that vnderstandeth not the nature
of things, nor is acquainted with their complections? But when I
behelde this in my choysest and dearest disciple, moued with pitty
and compassion toward him, or rather by the will and appointment
of God, I made this book at the houre of my death, wherin I haue
pretermitted many things, that my predecessors haue made mention
of in their bookes: and againe, I haue touched some things which
they concealed, & would by no meanes open & discouer: yea, I haue
expounded and laide open certain things, that they haue hidden
vnder dark & figuratiue speeches. And this my book I haue called
the Secrets of Alchimy: in which I haue spoken of whatsoeuer is
necessarie, to him that is studious of this Art or masterie, in a
language befitting his sence & vnderstanding. And I haue named
foure masteries far greater and better, thẽ other Philosophers haue
done: of which number is Elixir, one Mineral, the other Animall: but
the other two are minerals, and not the one Elixir: whose office is to
washe that, which they call the bodies: and another is to make gold
of Azot-viue, whose composition or generatiõ, is according to the
generation or order of generation in the mynes, being in the heart
and bowels of the earth. And these foure masteries or works, the
Philosophers haue declared in their bookes of the composition of this

mastery: but they want much: neyther would they shew the
operation of it in their bookes: and though by chaunce he found it
out, yet could hee not vnderstand it: so that hee found out nothing
that was more troublesome to him. I wil therefore in this my booke
declare it, together with the maner how to make it: but let him that
will reade it, first learne Geometry, and her measures, that so he
may rightly frame his furnaces, not passing a meane, either by
excesse or defect: and withall, he must know the quantitie of his
fire, and the forme of the vessell fit for his worke. Moreouer, lette
him consider what is the ground-worke and beginning of the
mastery, beeing to it, as the matrice is to liuing creatures, which are
fashioned in the wombe, and therin receiue their createõ &
nourishment: for if the thing of this mastery finde not that which is
conuenient for it, the worke is marred, and the workmen shall not
find that which they looke for, neither shal the thing it self be
brought to the effect of generation: for where one cannot meete
with the cause of generation, or the roote, and heate it selfe, it will
fall out, that the labour shall be lost, and the worke nought worth.
The like mischiefe will happen in respect of weight, which if it be not
aright in the compound, the partes of the same nature, passing their
boundes by augmentation, or diminution, the propertie of the
compound is destroyed, & the effect therof voyd and without fruit,
whereof I will giue you an example. Doo not you see that in Sope
(with which cloathes are washed cleane and made white) there is
this property if it be rightly made, by reason of equalitie, & one
proportion, which participate in length and breadth? wherupon
through this participation they agree, and then it appeareth, because
it was truely made, and so the vertue which before lay hid, is nowe
made known, which they cal a property, being the vertue of washing
engendred in the compound: but when the grauity of the compound
passeth his bounds, either by addition or diminution, ye
vertue itself
breaketh the limits of equality, & becõmeth contrary, according to ye
distẽperãce of the cõpound. And this thou must vnderstãd to happen
in the cõposition of our mastery.

N
CHAP. I.
Of the foure Masteries, or principall works of
the Art, to wit, solution, congelation,
albification, and rubification.
Oy, wherein I will confirme my woordes, without concealing
ought, or keeping backe any thing, saue that which is not
conuenient to bee vttered or named. We say then that the great
work contained in it foure masteries (as the Philosophers before vs
haue affirmed) that is to say, to dissolue, to congeale, to make white
and red. And these foure quantities are partakers, whereof two of
them are partakers betweene themselues, and so likewise are the
other two. And either of these double quãtities hath another quantity
partaker, which is a greater quantity partaker after these two. I
vnderstand by these quantities, the quantitie of the natures, and
weight of the medicines which are orderly dissolued and congealed,
wherin neither addition nor diminution haue any place. But these
two, to wit, solution and congelation, shal be in one operation, and
shall make but one worke, and that before composition: but after
composition, their works shall bee diuers. And this solution and
congelation which wee haue spoken of, are the solution of the bodie,
and the congelation of the Spirite, and they are two, yet haue but
one operation. For the Spirites are not congealed, except the bodies
bee dissolued, as likewise the bodies is not dissolued, vnlesse the
spirit be cõgealed: & when the soule & the body are ioyned togither,
either of them worketh in his companion made like vnto him: as for
example, when water is put to earth, it striueth to dissolue the earth
by the moisture, vertue and propertie which it hath, making it more
subtile then it was before, and bringing it to be like it selfe: for the
water was more subtile then the earth: and thus doth the soule
worke in the bodie, and after the same manner is the water
thickened with the earth, and becommeth like vnto the earth in
thicknesse, for the earth is more thicke then the water. And thou

must knowe that betweene the solution of the bodie, and
congelation of the spirit, there is no distance of time or diuerse
work, as though one should be without the other, as there is no
difference of time in the coniunction of the earth, and water, that
one might be knowne & discerned from the other in their operations:
but they haue both one instant, and one fact, and one and the same
worke conteineth them both at once before composition: I say
before composition, least he that shall read this booke, and heare
the names of resolution and congelation, shoulde suppose it to be
the composition which the Philosophers entreat of, for so he should
sowly erre in his worke and iudgement: because composition in this
worke or masterie, is a coniunction or marriage of the congealed
spirit, with the dissolued bodie, and this conjunction or passion is
vpon the fire. For heate is his nourishment, and the soule forsaketh
not the bodie, neither is it otherwise knit vnto it, then by the
alteration of both from their owne vertue and properties, and after
the conuersion of their natures: and this is the solution and
congelation, which the Philosophers first spake of; which
neuerthelesse they haue hidden in their subtile discourses with
darke & obscure words, that so they might alienate and estrange the
mind of the reader frõ the true vnderstanding thereof: whereof thou
maist take this for an example. Annoynt the leafe with poyson, and
ye shall approue thereby the beginning of the worke and mastery of
the same. And againe, labour the strong bodies with one solution, til
either of them be turned to his subtilitie. So likewise in these
folowing, except ye conuert the bodies into such subtilitie that they
may bee impalbable, yee shall not find that ye looke for: and if you
haue not ground them, returne backe to worke till they bee ground,
and made subtill: which if you do, you shall haue your wish. And
many other such sayings haue they of the same matter. The which
none that euer proued this Art could vnderstand, til he hath had a
plaine demonstration thereof, the former doubt being remoued. And
in like maner haue they spoken of that cõposition, which is after
solution & congelation. And afterward they haue said, that
Cõposition is not perfect without marriage, and putrifaction: yet
againe they teach solution, congelation, diuision, mariage,

putrifaction, and composition, because composition is the beginning,
and verie life of the thing. For vnlesse there were composition, the
thing should neuer be brought to passe. Diuision is a separatiõ of
the parts of the cõpound, & so separation hath bin his coniunction. I
tell you againe, that the spirit wil not dwel with the body, nor be in
it, nor by any meanes abide with it vntill the body be made subtil &
thin as the spirit is. But when it is attenuate and subtill, and hath
cast off his thicknes, & put on thinnes, hath forsaken his grosnesse
& corpority, & is become spirituall, then shall he be mingled with the
subtill spirits, & imbibed in them, so that both shall become one and
the same, & they shall not be seuered, like as water put to water
cannot be diuided. Suppose that of two like quantities, that are in
solution and congelation, the larger is the soule, the lesser is the
body: adde afterward to the quantitie which is the soule, that quãtity
which is in the body, & it shall participate with the first quantity in
vertue only: then worke them as we haue wrought them, and so
thou shalt obtaine thy desire, and Euclide his line shall bee verified
vnto thee. Afterwarde take his quantity, and know his waight, and
giue him as much moysture as he will drink, the weight of which
moysture we haue not here determined. Then againe worke them
with an operation vnlike the former, first imbibing and subliming it,
and this operation is that which they call Albification, and they name
it Yarit, that is, Siluer, and and white Leade. And when thou hast
made this compounde white, adde to him so much of the Spirit, as
maketh halfe of the whole, and set it to working, till it waxe redde,
and then it shall be of the colour Alsulfir, which is verie red, and the
Philosophers haue likened it to golde, the effect hereof, leadeth thee
to that which Aristotle saide to his Disciple Arda: wee call the claye
when it is white, Yarit, that is Siluer: and when it is red, wee name it
Temeynch, that is Golde. Whitenesse is that which tincteth Copper,
and maketh it Yarit, and that is rednesse, which tincteth Yarit, that is
siluer, & maketh it Temeynch, that is Gold. He therefore that is able
to dissolue these bodies, to subtiliate thẽ, to make them white and
red, and (as I haue said) to compound them by imbibing, and
conuert them to the same, shall without all doubt attaine the
masterie, and performe the worke whereof I haue spoken vnto thee.

I
CHAP. II.
Of the things and instruments necessarie and
fit for this worke.
T behoueth thee to knowe the vessels in this masterie, to wit
Aludela, which the Philosophers haue called Church-yards, or
Cribbles: because in them the parts are diuided, and cleansed,
and in them is the matter of the masterie made compleat, perfect,
and depured. And euery one of these must haue a Furnace fit for it,
and let either of them haue a similitude and figure agreeable to the
worke. Mezleme, and many other Philosophers, haue named all
these things in their bookes, teaching the maner and forme thereof.
And thou must know, that herein the Philosophers agree togither in
their wrytings, concealing it by signes, and making many books
thereof, & instruments which are necessarie in these foure foresaid
things. As for the instruments, they are two in number. One is a
Cucurbit, with his Alembick: the other is Aludel, that is well made.
There are also foure things necessarie to these: that is to say,
Bodies, Soules, Spirites, and Waters: of these foure dooth the
masterie, and minerall worke consist. These are made plaine in the
Philosophers Bookes, I haue therefore omitted them in mine, and
onely touched those things, which they passed ouer with silence:
which he shall easily discerne, that is but of indifferent iudgement.
And this booke I haue not made for the ignorant and vnlearned, but
for the wise and prudent.

K
CHAP. III.
Of the nature of things appertaining to this
worke.
Now thou that the Philosophers haue giuen them diuerse names:
for some haue called them Mynes, some Animal, some Herball,
and some by the name of Natures, that is Natural: some other
haue called them by certaine other names at their pleasures, as
seemed good vnto them. Thou must also know, that their Medicines
are neere to Natures, according as the Philosophers haue said in
their bookes, that Nature commeth nigh to nature, and Nature is like
to nature, and Nature is ioyned to nature, and Nature is drowned in
nature, and Nature maketh nature white, & Nature doth make
nature red, and generation is retained with generation, & generation
conquereth with generation.

K
CHAP. IIII.
Of Decoction, and the effect thereof.
Now thou that the Philosophers haue named Decoction in their
Bookes, saying, that they make Decoction in thinges: and that is
it that engendreth them, and changeth them from their
substances and colours, into other substãces and colours. If thou
transgresse not, I tell thee in this booke, thou shalt proceed rightly.
Consider brother, the seed of the earth, wheron men liue, how the
heate of the Sunne worketh in it, till it be ripe, when men and other
creatures feede vpon it, and that afterwarde Nature worketh on it by
her heate within man, conuerting it into his flesh and blood. For like
hereto is our operation of the masterie: the seed whereof (as the
learned haue sayde) is such, that his perfection and proceeding
consisteth in the fire, which is the cause of his life and death,
without somwhat comming betweene, and his spiritualtie, which are
not mingled but with the fire. Thus haue I tolde thee the truth, as I
haue seene and done it.

K
CHAP. V.
Of Subtiliation, Solution, Coagulation, and
commistion of the Stone, and of their cause
and end.
Now, that except thou subtiliate the bodie till all become water, it
will not rust and putrifie, and then it cannot congeale the flitting
soules, when the fire toucheth them: for the fire is that which
congealeth them by the ayd therof vnto them. And in like maner
haue the Philosophers commanded to dissolue the bodies, to the
end yt
heat might enter into their bowels. Again we returne to
dissolue those bodies, & congeale them after their solution, with that
thing which cõmeth nigh to it, vntil we ioyne all those things which
haue beene mingled togither, by an apt and fit commixtion, which is
a temperate quantitie. Whereupon we ioyne fire and water, earth
and ayre togither: when the thick hath bin mingled with the thin, &
the thinner with the thick, the one abydeth with the other, and their
natures are changed and made like, wheras before they were
simple, because that part which is generatiue, bestoweth his vertue
vpon the subtill, and that is the ayre: for it cleaueth vnto his like,
and is a part of the generation from whence it receyueth power to
moue and ascend vpward. Cold hath power ouer the thick, because
it hath lost his heate, and the water is gone out of it, and the thing
appeared vpõ it. And the moisture departed by ascending, & the
subtil part of ye
aire, and mingled it selfe with it, for it is like vnto it,
and of the same nature. And when the thicke bodie hath lost his
heat and moysture, and that cold and drinesse hath power ouer him,
and that their parts haue mingled themselues, and be diuided, and
that there is no moysture to ioyne the partes diuided, the parts
withdraw themselues. And afterwards the part which is contrary to
colde, by reason that it hath continued, & sent his heat and
decoction, to the parts of ye
earth, hauing power ouer them, and
exercising such dominion ouer the cold, that where before it was in

the thicke body, it now lurketh and lieth hid, his part of generation is
changed, becomming subtil and hot; and striuing to dry vp by his
heat. But afterward the subtill part (that causeth natures to
ascende) when it hath lost his accidentall heat, & waxeth cold, then
the natures are changed, and become thicke, and descend to the
center, where ye
earthly natures are ioyned togither, which were
subtiliate and conuerted in their generation, and imbibed in them:
and so the moysture coupleth togither the parts diuided: but the
earth endeuoureth to drie vp that moysture, cõpassing it about, and
hindring it from going out: by means wherof, that which before lay
hid, doth now appear: neither can the moysture be separated, but is
retained by the drinesse. And in like maner we see, that whosoeuer
is in the worlde, is retained by or with his contrarie, as heate with
colde, and drinesse with moysture. Thus when each of them hath
besieged his Companion, the thin is mingled with the thicke, and
those things are made one substance: to wit, their soule hote and
moyst, and their body colde and drie: then it laboureth to dissolue
and subtiliate by his heate and moysture, which is his soule, and
striueth to enclose and retaine with his body that is colde and drie.
And in this maner, is his office changed and altered from one thing
to another. Thus haue I tolde thee the truth, which I haue both
seene & done, giuing thee in charge to conuert natures from their
subtilitie and substances, with heate and moysture, into their
substances and colours. Now if thou wouldst proceed aright in this
mastery, to obtaine thy desire, passe not the boundes that I haue
set thee in this booke.

K
CHAP. VI.
The manner how to fixe the Spirit.
Nowe also, that when the bodie is mingled with moysture, and
that the heate of the fire meeteth therewith, the moysture is
conuerted on the body, and dissolueth it, and then the spirite
cannot issue forth, because it is imbibed with the fire. The Spirits are
fugitiue, so long as the bodies are mingled with them, and striue to
resist the fire & his flame: and yet these parts can hardly agree
without a good operation and continuall labour: for the nature of the
soule is to ascend vpward, whereas the center of the soule is. And
who is hee that is able to ioyne two or diuers things togither, where
their centers are diuers: vnlesse it be after the conuersion of theyr
natures, and change of the substance and thing, from his nature,
which is difficult to finde out? Whosoeuer therefore can conuert the
soule into the bodie, the bodie into the soule, and therewith mingle
the subtile spirites, shall be able to tinct any body.

T
CHAP. VII.
Of the Decoction, Contrition, and washing of
the stone.
Hou art moreouer to vnderstand, that Decoction, contrition,
cribatiõ, mundification, and ablution, with sweet waters is very
necessary to this secret and mastery: so that he who will bestow
any paines herein, must cleanse it very well, and wash the
blacknesse from it, and darknes that appeareth in his operation, and
subtiliate the bodie as much as hee can, and afterwarde mingle
therwith the soules dissolued, and spirits cleansed, so long as he
thinke good.

F
CHAP. VIII.
Of the quantitie of the Fire, and of the
commoditie and discommoditie of it.
Vrthermore, thou must bee acquainted with the quantity of the
fire, for the benefit and losse of this thing, proceedeth from the
benefit of the fire. Wherupon Plato said in his booke: The fire
yeeldeth profit to that which is perfect, but domage and corruption
to that which is corrupt: so that when his quantitie shal be meete &
conuenient, it shal prosper, but if it shall exceed measure in things, it
shal without measure corrupt both: to wit, the perfect and corrupt:
and for this cause it was requisite that the learned should poure
their medicines vpon Elixir, to hinder and remoue from them the
burning of the fire, & his heate. Hermes also said to his father. I am
afraide Father of the enemie in my house: to whom he made
answer, Son take the dog Corascene, & the bitch of Armenia, put
them together, and they shal bring a dog of the colour of heauen,
and dip him once in the sea water: for he shall keepe thy friend, and
defend thee from thy enemie, and shall helpe thee whersoeuer thou
become, alwaies abiding with thee, both in this world, and in the
world to come. Now Hermes meant by the dog & bitch, such things
as preserue bodies from the scorching heate of the fire. And these
things are waters of Calces and Salts, the composition whereof, is to
be found in the Philosophers books, that haue written of this
mastery, among whome, some haue named them Sea-waters, and
Birdes milke, and such like.

T
CHAP. IX.
Of the Separation of the Elements of the
Stone.
Hou must afterward bother, take this precious Stone, which the
Philosophers haue named, magnified, hiddẽ & concealed, & put
it in a Cucurbit with his Alembick, & diuide his natures: that is,
the foure elemẽts, the Earth, the Water, the Aire, and the Fire. These
are the body and soule, the spirit and tincture. When thou hast
diuided the water from the earth, and the aire from the fire, keepe
both of them by themselues, and take that which descendeth to the
bottom of the glasse, beeing the lees, and wash it with a warme fire,
til his blacknesse be gone, and his thicknesse departed: then make
him very white, causing the superfluous moysture to flie away, for
then hee shall bee changed and become a white calx, wherein there
is no cloudie darkenesse, nor vncleannesse, and contrarietie.
Afterward returne back to the first natures, which ascended from it,
and purifie thẽ likewise from vncleannes, blacknesse, and
contrarietie: and reiterate these works vpon thẽ so often, vntil they
be subtiliate, purified, and made thin: which when thou hast done,
thou shalt acknowledge that God hath bin gracious vnto thee. Know
brother, that this work is one stone, into which Gatib may not enter,
that is to say, any strange thing. The learned work with this, and
from hence proceedeth a medicine that giueth perfection. There
must nothing be mingled herewith, either in part or whole. This
Stone is to be found at all times, in euerie place, and about euery
man, the search whereof is not troublesome to him that seeketh it,
wheresoeuer he be. This Stone is vile, blacke, and stinking: It
costeth nothing: it must bee taken alone: it is somewhat heauie, and
it is called the Originall of the world, because it riseth vp like things
that bud forth. This is his reuelation and apparence to him that
maketh inquirie after it.

Welcome to our website – the perfect destination for book lovers and
knowledge seekers. We believe that every book holds a new world,
offering opportunities for learning, discovery, and personal growth.
That’s why we are dedicated to bringing you a diverse collection of
books, ranging from classic literature and specialized publications to
self-development guides and children's books.
More than just a book-buying platform, we strive to be a bridge
connecting you with timeless cultural and intellectual values. With an
elegant, user-friendly interface and a smart search system, you can
quickly find the books that best suit your interests. Additionally,
our special promotions and home delivery services help you save time
and fully enjoy the joy of reading.
Join us on a journey of knowledge exploration, passion nurturing, and
personal growth every day!
testbankdeal.com

Probability and Statistics for Engineering and the Sciences 9th Edition Devore Solutions Manual

More Related Content

Similar to Probability and Statistics for Engineering and the Sciences 9th Edition Devore Solutions Manual (20)

Recently uploaded (20)

Probability and Statistics for Engineering and the Sciences 9th Edition Devore Solutions Manual