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Mathematics for Business Science and Technology with
MATLAB and Excel Computations Third Edition Steven
Karris Digital Instant Download
Author(s): Steven Karris
ISBN(s): 9781934404010, 1934404012
Edition: 3
File Details: PDF, 3.71 MB
Year: 2007
Language: english
T H
MA
Mathematics
for Business, Science, and Technology
with MATLAB ® and Excel ® Computations
Third Edition
Steven T. Karris
y
1 4,00 0
Includes a
12 ,00 0
Profit Comprehensive
1 0,00 0
Treatment of Probability
Revenue
8,0 00 and Statistics Illustrated
$
Cos t with Numerous
6 ,0 00
Examples
4,0 00
B reak-Even P oint
2,0 00
0 x
10 0 20 0 30 0 4 00 50 0
Unit s S old
Orchard Publications
www.orchardpublications.com
Mathematics Students and working professionals will find Mathematics
for Business, Science, and Technology with MATLAB®
for Business, Science, and Technology and Excel® Computations to be a concise and easy-to-
learn text. It provides complete, clear, and detailed expla-
with MATLAB® and Excel® Computations nations of the principal mathematical concepts including
probability and statistics, and these are illustrated with
Third Edition numerous practical examples.
Steven T. Karris is the president and founder of Orchard Publications, has undergraduate and
graduate degrees in electrical engineering, and is a registered professional engineer in California
and Florida. He has more than 35 years of professional engineering experience and more than 30
years of teaching experience as an adjunct professor, most recently at UC Berkeley, California.
Orchard Publications
Visit us on the Internet
www.orchardpublications.com or email us:
[email protected]
ISBN-13: 978-1
1-9
934404-0
02-7
7
ISBN-10: 1-9
934404-0
02-0
0 $60.00 U.S.A.
Mathematics
for Business, Science, and Technology
Third Edition
With MATLAB®and Excel®Computations
Steven T. Karris
Orchard Publications
www.orchardpublications.com
Mathematics for Business, Science, and Technology with MATLAB® and Excel® Computations, Third Edition
Copyright © 2007 Orchard Publications. All rights reserved. Printed in the United States of America. No part of this
publication may be reproduced or distributed in any form or by any means, or stored in a data base or retrieval
system, without the prior written permission of the publisher.
Direct all inquiries to Orchard Publications, 39510 Paseo Padre Parkway, Fremont, California 94538, U.S.A.
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Product and corporate names are trademarks or registered trademarks of the MathWorks™, Inc., and Microsoft™
Corporation. They are used only for identification and explanation, without intent to infringe.
ISBN-13: 978-1-934404-02-7
ISBN-10: 1-934404-02-0
Disclaimer
The publisher has used his best effort to prepare this text. However, the publisher and author makes no warranty of any
kind, expressed or implied with regard to the accuracy, completeness, and computer codes contained in this book, and
shall not be liable in any event for incidental or consequential damages in connection with, or arising out of, the
performance or use of these programs.
Preface
This text is written for
a. high school graduates preparing to take business or science courses at community colleges or
universities
b. working professionals who feel that they need a math review from the very beginning
c. young students and working professionals who are enrolled in continued education
institutions, and majoring in business related topics, such as business administration and
accounting, and those pursuing a career in science, electronics, and computer technology.
Chapter 1 is an introduction to the basics of algebra.
Chapter 2 is a continuation of Chapter 1 and presents some practical examples with systems of
two and three equations.
Chapters 3 and 4 discuss the fundamentals of geometry and trigonometry respectively. These
treatments are not exhaustive; these chapters contain basic concepts that are used in science and
technology.
Chapter 5 is an abbreviated, yet a practical introduction to calculus.
Chapters 6 and 7 serve as an introduction to the mathematics of finance and economics and the
concepts are illustrated with numerous real−world applications and examples.
Chapters 8 through 12 are devoted to probability and statistics. Many practical examples are
given to illustrate the importance of this branch of mathematics. The topics that are discussed,
are especially important in management decisions and in reliability. Some readers may find
certain topics hard to follow; these may be skipped without loss of continuity.
In all chapters, numerous examples are given to teach the reader how to obtain quick answers to
some complicated problems using computer tools such as MATLAB®and Microsoft Excel.®
Appendix A contains a review of the basic arithmetic operations, introduces the SI system of
units, and discusses different types of graphs. It is written for the reader who needs a review of the
very basics of arithmetic.
Appendix B is intended to teach the interested reader how to use MATLAB. Many practical
examples are presented. The Student Edition of MATLAB is an inexpensive software package; it
can be found in many college bookstores, or can be obtained directly from
The MathWorks™ Inc., 3 Apple Hill Drive, Natick, MA 01760−2098
Phone: 508 647−7000, Fax: 508 647−7001
http://www.mathworks.com
e−mail: [email protected]
Appendix C introduces the gamma and beta functions. These appear in the gamma and beta
distributions and find many applications in business, science, and engineering. For instance, the
Erlang distributions, which are a special case of the gamma distribution, form the basis of queuing
theory.
Appendix D is an introduction to Markov chains. A few practical examples illustrate their
application in making management decisions.
Appendices E, F, and G are introductions to the Lambda Index, Black−Scholes stock options
pricing, and the Altman Z−score bankruptcy prediction respectively.
Every chapter and appendix in this text is supplemented with Excel and / or MATLAB scripts to
verify the computations and to construct relevant plots. The pages where the Excel and
MATLAB scripts appear are listed in the Table of Contents.
Orchard Publications
www.orchardpublications.com
[email protected]
Table of Contents
1 Elementary Algebra 1−1
1.1 Introduction..................................................................................................1−1
1.2 Algebraic Equations......................................................................................1−2
1.3 Laws of Exponents ........................................................................................1−5
1.4 Laws of Logarithms .....................................................................................1−10
1.5 Quadratic Equations...................................................................................1−13
1.6 Cubic and Higher Degree Equations..........................................................1−15
1.7 Measures of Central Tendency...................................................................1−15
1.8 Interpolation and Extrapolation.................................................................1−20
1.9 Infinite Sequences and Series.....................................................................1−23
1.10 Arithmetic Series........................................................................................1−23
1.11 Geometric Series.........................................................................................1−24
1.12 Harmonic Series .........................................................................................1−26
1.13 Proportions .................................................................................................1−27
1.14 Summary .....................................................................................................1−29
1.15 Exercises .....................................................................................................1−33
1.16 Solutions to End−of−Chapter Exercises .....................................................1−35
Excel Computations: Pages 1−7, 1−11, 1−16, 1−17, 1−33, 1−36
MATLAB Computations: Pages 1−7, 1−11
References R−1
Index IN−1
T
his chapter is an introduction to algebra and algebraic equations. A review of the basic
arithmetic concepts is provided in Appendix A. It also introduces some financial functions
that are used with Excel. Throughout this text, a left justified horizontal bar will denote the
beginning of an example, and a right justified horizontal bar will denote the end of the example.
These bars will not be shown whenever an example begins at the top of a page or at the bottom of
a page. Also, when one example follows immediately after a previous example, the right justified
bar will be omitted.
1.1 Introduction
Algebra is the branch of mathematics in which letters of the alphabet represent numbers or a set of
numbers. Equations are equalities that indicate how some quantities are related to others. For
example, the equation
5
°C = --- ( °F – 32 ) (1.1)
9
We observe that the mathematical operation in parentheses, that is, the subtraction of 32 from
77 , was performed first. This is because numbers within parentheses have precedence (priority)
over other operations.
In algebra, the order of precedence, where 1 is the highest and 4 is the lowest, is as follows:
1. Quantities inside parentheses ( )
2. Exponentiation
3. Multiplication and Division
4. Addition or Subtraction
Example 1.1
Simplify the expression
3
–2
a = ----------------------------
2
(8 – 3) × 4
Solution:
This expression is reduced in steps as follows:
3
–2
Step 1. Subtracting 3 from 8 inside the parentheses yields 5 . Then, a = -------------
2
-
5 ×4
–8
Step 2. Performing the exponentiation operations we get a = --------------
-
25 × 4
–8
Step 3. Multiplying 25 by 4 we get a = --------
-
100
An equality is a mathematical expression where the left side is equal to the right side. For example,
7 + 3 = 10 is an equality since the left and right sides are equal to each other.
Example 1.2
Given the equality
7 + 5 = 12
prove that Property 1 holds if we
a. add 3 to both sides
b. subtract 2 from both sides
Proof:
a. Adding 3 to both sides we get
7 + 5 + 3 = 12 + 3 or 15 = 15
and thus, the equality holds.
b. Subtracting 2 from both sides we get
7 + 5 – 2 = 12 – 2 or 10 = 10
and thus, the equality holds.
Example 1.3
Solve the following equation, that is, find the value of x .
x – 5 = 15
Solution:
We need to find a value for x so that the equation will still hold after the unknown x has been
replaced by the value that we have found. For this type of equations, a good approach is to find a
number that when added to or subtracted from both sides of the equation, the left side will con-
tain only the unknown x . For this example, this will be accomplished if we add 5 to both sides of
the given equation. When we do this, we get
x – 5 + 5 = 15 + 5
and after simplification, we obtain the value of the unknown x as
x = 20
We can check this answer by substitution of x into the given equation. Thus, 20 – 5 = 15 or
15 = 15 . Therefore, our answer is correct.
Example 1.4
Solve the following equation, that is, find the value of x .
x + 5 = 15
Solution:
Again, we need to find a number such that when added to or subtracted from both sides of the
equation, the left side will have the unknown x only. In this example, this will be accomplished if
we subtract 5 from both sides of the given equation. Doing this, we get
x + 5 – 5 = 15 – 5
and after simplification, we obtain the value of the unknown x as
x = 10
To verify that this is the correct answer, we substitute this value into the given equation and we
get 10 + 5 = 15 or 15 = 15 .
Property 2
Example 1.5
Solve the following equation, that is, find the value of y .
y
--- = 24 (1.2)
3
Solution:
We need to eliminate the denominator 3 on the left side of the equation. This is done by multi-
plying both sides of the equation by 3 . Then,
y
--- × 3 = 24 × 3
3
and after simplification we get
y = 72 (1.3)
To verify that this is correct, we divide 72 by 3 ; this yields 24 , and this is equal to the right side of
Example 1.6
Solve the following equation, that is, find the value of z .
3z = 24
Solution:
We need to eliminate the coefficient 3 of z on the left side of the equation. This is done by divid-
ing both sides of the equation by 3 . Then,
3z 24
------ = ------
3 3
and after simplification
z = 8
Other algebraic equations may contain exponents and logarithms. For those equations we may
need to apply the laws of exponents and the laws of logarithms. These are discussed next.
m = number of a′s
where the dots between the a’s in (1.4) denote multiplication.
The laws of exponents state that
m n m+n
a ⋅a = a (1.5)
Also,
⎧ a
m–n
if m > n
m
⎪
a------ = ⎪ 1 if m = n
(1.6)
n ⎨
a ⎪ 1
------------ if m < n
⎪ n–m
⎩ a
m n mn
(a ) = a (1.7)
The nth root is defined as the inverse of the nth exponent, that is, if
n
b = a (1.8)
then
b = n a (1.9)
If, in (1.9) n is an odd positive integer, there will be a unique number satisfying the definition for
n a for any value of a*. For instance, 3 512 = 8 and 3 – 512 = – 8 .
If, in (1.9) n is an even positive integer, for positive values of a there will be two values, one posi-
tive and one negative. For instance, 121 = ± 11 . For additional examples, the reader may refer
to the section on square and cubic roots in Appendix A.
If, in (1.8) n is even positive integer and a is negative, n a cannot be evaluated. For instance, –3
cannot be evaluated; it results in a complex number.
It is also useful to remember the following definitions from Appendix A.
0
a = 1 (1.10)
p⁄q q p
a = a (1.11)
–1 1 1
a = ----- = --- (1.12)
a 1 a
These relations find wide applications in business, science, technology, and engineering. We will
consider a few examples to illustrate their application.
Example 1.7
The equation for calculating the present value (PV) of an ordinary annuity is
* In advance mathematics, there is a restriction. However, since in this text we are only concerned with real numbers, no
restriction is imposed.
–n
1 – ( 1 + Interest )
PV = Payment × ------------------------------------------------ (1.13)
Interest
where
PV = cost of the annuity at present
Payment = amount paid at the end of the year
Interest = Annual interest rate which the deposited money earns
n = number of years the Payment will be received.
Example 1.8
Suppose that an insurance company offers to pay us $12,000 at the end of each year for the next
25 years provided that we pay the insurance company $130,000 now, and we are told that our
money will earn 8% per year. Should we accept this offer?
Solution:
Payment = $12,000 , Interest = 0.08 (8%) , and n = 25 years . Let us calculate PV using (1.13).
– 25
1 – ( 1 + 0.08 )
PV = 12000 × ---------------------------------------- (1.14)
0.08
We will use Excel to compute (1.14). We select any cell and we type in the following expression
where the asterisk (*) denotes multiplication, the slash ( / ) division, and the caret (^) exponenti-
ation.
=12000*(1−(1+0.08)^(−25))/0.08
* An introduction to MATLAB is provided in Appendix B. MATLAB applications may be skipped without loss
of continuity. However, it is highly recommended since MATLAB now has become the standard for advanced
computation. The reader may begin learning it with the inexpensive MATLAB Student Version.
cal value is the same as before, but it is displayed in red and within parentheses, that is, as negative
value. It is so indicated because Excel interprets outgoing money as negative cash.
Note 2.2
Excel has several financial functions that apply to annuities.* It is beyond the scope of this text to
discuss all of them. The interested reader may invoke the Help feature in Excel to get the descrip-
tion of these functions.
Property 3
Each side of an equation can be raised to the same power.
Example 1.9
Solve the following equation, that is, find the value of x .
x = 5 (1.15)
Solution:
As a first step, we use the alternate designation of the square root; this is discussed in Appendix A,
Page A−31. Then,
1⁄2
x = 5 (1.16)
Next, we square (raise to power 2) both sides of (1.16), and we get
1⁄2 2 2
(x ) = 5 (1.17)
Now, multiplication of the exponents on the left side of (1.17) using (1.7) yields
1 2
x = 5
and after simplification, the answer is
x = 25
Example 1.10
Solve the following equation, that is, find the value of z .
3 z = 8 (1.18)
Solution:
As a first step, we use the alternate designation of the cubic root. This is discussed in Appendix A.
Then,
1⁄3
z = 8 (1.19)
Next, we cube (raise to power 3) both sides of (1.19) and we obtain
1⁄3 3 3
(z ) = 8 (1.20)
Now, multiplication of the exponents on the left side using relation (1.7), Page 1−6, yields
1 3
z = 8
and after simplification, the answer is
z = 512
Other equations can be solved using combinations of Properties (1.5 through (1.7), Page 1−6.
Example 1.11
Let us consider the temperature conversion from degrees Fahrenheit to degrees Celsius. This is
discussed in Appendix A, Page A−31. The relation (1.21) below converts degrees Fahrenheit to
o
degrees Celsius. We wish to solve for F so that the conversion will be degrees Celsius to degrees
Fahrenheit.
Solution:
We begin with
5
°C = --- ( °F – 32 ) (1.21)
9
⎛9 9 5
--- ⎞ ⋅ °C = ⎛ --- ⎞ ⋅ --- ( °F – 32 ) (1.22)
⎝5⎠ ⎝5⎠ 9
Now, we add 32 to both sides of (1.23)to eliminate – 32 from the right side. Then,
9
--- °C + 32 = °F – 32 + 32 (1.24)
5
Finally, after simplification and interchanging the positions of the left and right sides, we obtain
9
°F = --- °C + 32
5
x
log a ⎛ --- ⎞ = log ax – log a y (1.28)
⎝y⎠
n
log a ( x ) = n log a x (1.29)
Logarithms are very useful because the laws of (1.27) through (1.29), allow us to replace multipli-
cation, division and exponentiation by addition, subtraction and multiplication respectively. We
used logarithms in Appendix A to define the decibel.
As we mentioned in Appendix A, the common (base 10) logarithm and the natural (base e) loga-
rithm, where e is an irrational (endless) number whose value is 2.71828 ....., are the most widely
used. Both occur in many formulas of probability, statistics, and financial formulas. For instance,
the formula (1.30) below computes the number of periods required to accumulate a specified
future value by making equal payments at the end of each period into an interest − bearing
account.
ln ( 1 + ( Interest × FutureValue ) ⁄ Payment )
n = ---------------------------------------------------------------------------------------------------------------- (1.30)
ln ( 1 + Interest )
where:
n = number of periods (months or years)
ln = natural logarithm
Example 1.12
Compute the number of months required to accumulate Future Value = $100,000 by making a
monthly payment of $500 into a savings account paying 6% annual interest compounded
monthly.
Solution:
The monthly interest rate is 6% ⁄ 12 or 0.5% , and thus in (1.30), Interest = 0.5%=0.005 ,
Future Value = $100,000 , and Payment = $500 . Then,
* With MATLAB, the function log(x) is used for the natural logarithm, and the command log10(x) is used for
the common logarithm.
The formula of (1.30) uses the natural logarithm. Others use the common logarithm.
Although we can use a PC, or a calculator to find the log of a number, it is useful to know the fol-
lowing facts that apply to common logarithms.
I. Common logarithms consist of an integer, called the characteristic and an endless decimal
called the mantissa*.
II. If the decimal point is located immediately to the right of the msd of a number, the character-
istic is zero; if the decimal point is located after two digits to the right of the msd, the charac-
teristic is 1 ; if after three digits, it is 2 and so on. For instance, the characteristic of 1.9 is 0 , of
58.3 is 1 , and of 476.5 is 2 .
III. If the decimal point is located immediately to the left of the msd of a number, the characteris-
tic is – 1 , if located two digits to the left of the msd, it is – 2 , if after three digits, it is – 3 and so
on. Thus, the characteristic of 0.9 is – 1 , of 0.0583 is – 2 , and of 0.004765 is – 3 .
IV. The mantissa cannot be determined by inspection; it must be extracted from tables of common
logarithms.
V. Although the common logarithm of a number less than one is negative, it is written with a neg-
ative characteristic and a positive mantissa. This is because the mantissas in tables are given as
positive numbers.
VI. Because mantissas are given in math tables as positive numbers, the negative sign is written
above the characteristic. This is to indicate that the negative sign does not apply to the man-
tissa. For instance, log 0.00319 = 3.50379 , and since – 3 = 7 – 10 , this can be written as
log 0.00319 = 7.50379 – 10 = – 2.4962 .
A convenient method to find the characteristic of logarithms is to first express the given number
in scientific notation;† the characteristic then is the exponent.
* Mantissas for common logarithms appear in books of mathematical tables. No such tables are provided here since we will
not use them in our subsequent discussion. A good book with mathematical tables is Handbook of Mathematical Functions
by Dover Publications.
† Scientific notation is discussed in Appendix A.
For negative numbers, the mantissa is the 9's complement* of the mantissa given in math tables.
Example 1.13
Given that x = 73, 000, 000 and y = 0.00000000073 , find
a. log x b. log y
Solution:
7
x = 73, 000, 000 = 7.3 × 10
a.
log x = 7.8633
– 10
y = 0.00000000073 = 7.3 × 10
b.
log y = – 10.8633 = 0.8633 – 10 = – 9.1367
where a, b and c are real constants (positive or negative). Let x1 and x2 be the roots† of (1.33).
These can be found from the formulas
2 2
– b + b – 4ac – b – b – 4ac
x 1 = -------------------------------------- x 2 = -------------------------------------- (1.33)
2a 2a
2
The quantity b – 4ac under the square root is called the discriminant of a quadratic equation.
Example 1.14
Find the roots of the quadratic equation
2
x –5 x + 6 = 0 (1.34)
* The 9's complement of a number is obtained by subtraction of that number from a number consisting of 9's with the same
number of digits as the number. For the example cited above, we subtract 50379 from 99999 and we obtain 49620 and
this is the mantissa of the number.
† Roots are the values which make the left and right sides of an equation equal to each other.
Solution:
Using the quadratic formulas of (1.33), we obtain
2
( – 5 ) + ( – 5 ) – 4 × 1 × 6- = ------------------------------
x 1 = –------------------------------------------------------------------ 5 + 25 – 24- = 5---------------
+ 1- = 5-----------
+ 1- = 3
2×1 2 2 2
and
2
– ( –5 ) – ( –5 ) – 4 × 1 × 6 5 – 25 – 24 5– 1 5–1
x 2 = ------------------------------------------------------------------ = ------------------------------- = ---------------- = ------------ = 2
2×1 2 2 2
We observe that this equation has two unequal positive roots.
Example 1.15
Find the roots of the quadratic equation
2
x + 4x + 4 = 0 (1.35)
Solution:
Using the quadratic formulas of (1.33), we get
2
– 4 + 4 – 4 × 1 × 4 – 4 + 16 – 16 – 4 + 0
x 1 = --------------------------------------------------- = ------------------------------------ = ---------------- = – 2
2×1 2 2
and
2
–4– 4 –4×1×4 – 4 – 16 – 16 –4–0
x 2 = -------------------------------------------------- = ----------------------------------- = ---------------- = – 2
2×1 2 2
We observe that this equation has two equal negative roots.
Example 1.16
Find the roots of the quadratic equation
2
2x + 4x + 5 = 0 (1.36)
Solution:
Using (1.33), we obtain
2
–4+ 4 –4×1×5 – 4 + 16 – 20 – 4 + –4
x 1 = --------------------------------------------------- = ------------------------------------ = ------------------------ ( value cannot be determined )
2×2 4 4
and
2
4 – 4 – 4 × 1 × 5- = ----------------------------------
x 2 = –-------------------------------------------------
– 4 – –4
– 4 – 16 – 20- = ----------------------- ( value cannot be determined )
2×2 4 4
Here, the square root of – 4 , i.e., – 4 is undefined. It is an imaginary number and, as stated ear-
lier, imaginary numbers will not be discussed in this text.
In general, if the coefficients a, b and c are real constants (known numbers), then:
2
I. If b – 4ac is positive, as in Example 1.14, the roots are real and unequal.
2
II. If b – 4ac is zero, as in Example 1.15, the roots are real and equal.
2
III. If b – 4ac is negative, as in Example 1.16, the roots are imaginary.
∑ x
x = ---------- (1.38)
n
where the symbol Σ stands for summation and n is the number of data, usually called sample.
Example 1.17
The ages of 15 college students in a class are
24, 26, 27, 23, 31, 29, 25, 28, 21, 23, 32, 25, 30, 24, 26
Compute the mean (average) age of this group of students.
Solution:
Here, the sample is n = 15 and using (1.38) we obtain
24 + 26 + 27 + 23 + 31 + 29 + 25 + 28 + 21 + 23 + 32 + 25 + 30 + 24 + 26
x = -----------------------------------------------------------------------------------------------------------------------------------------------------------------------------------
15
389
x = --------- = 26.27 ≈ 26
25
where the symbol ≈ stands for approximately equal to.
We will check out answer with the Excel AVERAGE function to become familiar with it.
We start with a blank worksheet and we enter the given numbers in Cells A1 through A15. In A16
we type =AVERAGE(A1:A15). Excel displays the answer 26.26667 . We will use these values for
the next example; therefore, it is recommended that they should not be erased.
The median of a sample is the value that separates the lower half of the data, from the upper half.
To find the median, we arrange the values of the sample in increasing (ascending) order. If the
number of the sample is odd, the median is in the middle of the list; if even, the median is the
mean (average) of the two values closest to the middle of the list. We denote the median as M d .
Example 1.18
Given the sample of Example 1.17, find the median.
Solution:
The given sample is repeated here for convenience.
24, 26, 27, 23, 31, 29, 25, 28, 21, 23, 32, 25, 30, 24, 26
We can arrange this sample in ascending (increasing) order with pencil and paper; however, we
will let Excel do the work for us. Unless this list has been erased, it still exists in A1:A15. Now, we
erase the value in A16 by pressing the Delete key. We highlight the range A1:A15 and click on
Data>Sort>Column A>Ascending>OK. We observe that the numbers now appear in ascend-
ing order, the median appears in A8 and has the value of 26 , thus, for this example, M d = 26 .
Excel can find the median without first sorting the data. To illustrate the procedure, we undo sort
by clicking on Edit>Undo Sort and we observe that the list now appears as entered the first time.
We select any cell, we type =MEDIAN(A1:A15), and we observe that Excel displays 26 . Again, we
will use these values for the next example; therefore, it is recommended that they should not be
erased.
The mode is the value in a sample that occurs most often. If, in a sequence of numbers, no number
appears two or more times, the sample has no mode. The mode, if it exists, may or may not be
unique. If two such values exist, we say that the sample is bimodal, and if three values exist, we call
it trimodal. We will denote the mode as M o .
Example 1.19
Find the mode for the sample of Example 1.17.
Solution:
We assume that the data appear in the original order, that is, as
24, 26, 27, 23, 31, 29, 25, 28, 21, 23, 32, 25, 30, 24, 26
Let us sort these values as we did in Example 1.17. When this is done, we observe that the values
24 , 25 , and 26 each appear twice in the sample. Therefore, we say that this sample is trimodal.
Excel has also a function that computes the mode; however, if the sample has no unique mode, it
displays only the first, and gives no indication that the sample is bimodal or trimodal. To verify
this, we select any cell, and we type =MODE(A1:A15). Excel displays the value 24 .
Note 2.3
Textbooks in statistics provide formulas for the computation of the median and mode. We do not
provide them here because, for our purposes, these are not as important as the arithmetic mean.
In Chapters 9 and 10 we will discuss other important quantities such as the expected value, vari-
ance, standard deviation, and probability distributions. We will also present numerous practical
applications.
Another useful measure of central tendency is the moving average. The following discussion will
help us understand the meaning of a weighted moving average.
Suppose that the voltages displayed by an electronic instrument in a 5−day period, Monday
through Friday, were 23.5, 24.2, 24.0, 23.9 and 24.1 volts respectively. The average of those five
readings is
Average = 23.5 + 24.2 + 24.0 + 23.9 + 24.1- = 23.94
-----------------------------------------------------------------------------
5
Now, suppose that on the following Monday the reading was found to be 24.2 volts. Then, the
new 5−day average based on the last five days, Tuesday through Monday is
24.2 + 24.0 + 23.9 + 24.1 + 24.2
------------------------------------------------------------------------------ = 24.08
5
We observe that the 5−day average has changed from 23.94 to 24.08 volts. In other words, the
average has “moved” from 23.94 to 24.08 volts. Hence, the name moving average.
However, a more meaningful moving average can be obtained if we assign weights to each reading
where the most recent reading carries the most weight. Thus, using a 5−day moving average we
could take the reading obtained on the 5th day and multiply it by 5, the 4th day by 4, the 3rd day
by 3, the 2nd day by 2, and the 1st day by 1. We could now add these numbers and divide the sum
by the sum of the multipliers, i.e., 5+4+3+2+1=15. Thus, the 5−day weighted moving average
would be
1 × 24.2 + 2 × 24.0 + 3 × 23.9 + 4 × 24.1 + 5 × 24.2
---------------------------------------------------------------------------------------------------------------------------- = 24.09
15
and the value 24.09 is referred to as the Weighted Moving Average (WMA).
An Exponential Moving Average (EMA) takes a percentage of the most recent value and adds
in the previous value’s exponential moving average times 1 minus that percentage. For instance,
suppose we wanted a 10% EMA. We would take the most recent value and multiply it by 10%
then add that figure to the previous value’s EMA multiplied by the remaining percent, that is,
Most Recent Value × 0.1 + Previous Value's EMA × ( 1 – 0.1 ) (1.39)
Alternately, we can use the following formula to determine the percentage to be used in the calcu-
lation:
2
Exponential Percentage = --------------------------------------------
- (1.40)
Time Periods + 1
For example, if we wanted a 20 period EMA, we would use
2 - = 9.52 %
-------------- (1.41)
20 + 1
For the example* below, we will use the Simulink Weighted Moving Average block.
Example 1.20
The price of a particular security (stock) over a 5−day period is as follows:
77 80 82 85 90
where the last value is the most recent. We will create single−input / single−output (SISO) model
with a Weighted Moving Average block to simulate the weighted moving average over this 5−day
period.
For this example, we will represent the SISO output as follows:
y1 ( k ) = a1 u ( k ) + b1 u ( k – 1 ) + c1 u ( k – 2 ) + d1 u ( k – 3 ) + e1 u ( k – 4 ) (1.42)
where
u ( k ) = 5 ⁄ 15 u ( k – 1 ) = 4 ⁄ 15 u ( k – 2 ) = 3 ⁄ 15 u ( k – 3 ) = 2 ⁄ 15 u ( k – 4 ) = 1 ⁄ 15 (1.43)
The model is shown in Figure 1.1 where in the Function Block Parameters dialog box for the
Weighted Moving Average block we have entered:
Weights:
[5 ⁄ 15 4 ⁄ 15 3 ⁄ 15 2 ⁄ 15 1 ⁄ 15 ]
Initial conditions:
[ 85 82 80 77 ]
* This example can be skipped without loss of continuity. For an introduction to Simulink, please refer to Intro-
duction to Simulink with Engineering Applications, ISBN 0-9744239-7-1.
y1 P 1 ( x 1, y 1 )
x1 x2 x
Figure 1.2. Graph to define interpolation and extrapolation
Let us assume that the values x 1 , y 1 , x 2 , and y 2 are known. Next, let us suppose that a known
value x i lies between x 1 and x 2 and we want to find the value y i that corresponds to the known
value of x i . We must now make a decision whether the unknown value y i lies on the straight line
segment that connects the points P 1 ( x 1, y 1 ) and P 2 ( x 2, y 2 ) or not. In other words, we must decide
whether the new point P i ( x i, y i ) lies on the line segment P 1 P 2 , above it, or below it. Linear inter-
polation implies that the point P i ( x i, y i ) lies on the segment P 1 P 2 between points P 1 ( x 1, y 1 ) and
P 2 ( x 2, y 2 ) , and linear extrapolation implies that the point P i ( x i, y i ) lies to the left of point
P 1 ( x 1, y 1 ) or to the right of P 2 ( x 2, y 2 ) but on the same line segment which may be extended
either to the left or to the right. Interpolation and extrapolation methods other than linear are dis-
cussed in numerical analysis* textbooks where polynomials are used very commonly as functional
forms. Our remaining discussion and examples will be restricted to linear interpolation.
Linear interpolation and extrapolation can be simplified if the first calculate the slope of the
straight line segment. The slope, usually denoted as m, is the rise in the vertical (y−axis) direction
over the run in the abscissa (x−axis) direction. Stated mathematically, the slope is defined as
rise y2 – y1
slope = m = --------- = ---------------- (1.44)
run x2 – x1
Example 1.21
Compute the slope of the straight line segment that connects the points P 1 ( 3, 2 ) and P 2 ( 7, 4 )
* Refer, for example, to Numerical Analysis Using MATLAB and Spreadsheets, ISBN 0-9709511-1-6.
y
4 P 2 ( 7, 4 )
2
P 1 ( 3, 2 )
3 7 x
Figure 1.3. Graph for example 1.21
Solution:
rise 4–2 2
slope = m = --------- = ------------ = --- = 0.5
run 7–3 4
In the graph of Figure 1.3, if we know the value x i and we want to find the value y i , we use the
formula
yi – y1
--------------- = slope (1.45)
xi – x1
or
y i = slope × ( x i – x 1 ) + y 1 = m ( x i – x 1 ) + y 1 (1.46)
and if we know the value of y i and we want to find the value x i , we solve (1.46) for x i and we
obtain
1 1
x i = -------------- × ( y i – y 1 ) + x 1 = ---- × ( y i – y 1 ) + x 1 (1.47)
slope m
Example 1.22
Given the graph of Figure 1.4, perform linear interpolation to compute the value of y that corre-
sponds to the value x = 7.5
16 P 2 ( 11, 16 )
8
P 1 ( 5, 8 )
5 11 x
Figure 1.4. Graph for example 1.22
Solution:
Using (1.47) we get
16 – 8 8
y = slope × ( x i – x 1 ) + y 1 = --------------- × ( 7.5 – 5 ) + 8 = --- × 2.5 + 8 = 10
------ + 8 = 11.33
x = 7.5 11 – 5 6 3
Note 2.4
The smaller the interval, the better the approximation will be obtained by linear interpolation.
Note 2.5
It is highly recommended that the data points are plotted so that we can assess how reasonable our
approximation will be.
Note 2.6
We must exercise good judgement when we use linear interpolation since we may obtain unrealis-
tic values. As as example, let us consider the following table where x represents the indicated
2
numbers and y represents the square of x, that is, y = x .
x y
1 1
....... ........
6 36
If we use linear interpolation to find the square of 5 with the data of the above table we will find
that
36 – 1 35
y x = 5 = slope × ( x i – x 1 ) + y 1 = --------------- × ( 5 – 1 ) + 1 = ------ × 4 + 1 = 29
6–1 5
1 -
f ( x ) = -----------
1+x
yields the infinite sequence 1 ⁄ 2 , 1 ⁄ 3 , 1 ⁄ 4 ,.... and so on. This sequence is referred to as infinite
sequence to indicate that there is no last term. We can create a sequence { s n } by addition of
numbers. Let us suppose that the numbers to be added are
u 1, u 2, u 3, …, u n, …
We let
s1 = u1
s2 = u1 + u2
… (1.49)
n
sn = u1 + u2 + u3 + … + un = ∑ uk
k=1
An expression such as (1.49) is referred to as an infinite series. There are many forms of infinite
series with practical applications. In this text, we will discuss only the arithmetic series, geometric
series, and harmonic series.
a n = a 1 + ( n – 1 )d (1.50)
n
s n = --- ( a 1 + a n ) (1.51)
2
n
s n = --- [ 2a 1 + ( n – 1 )d ] (1.52)
2
The expression
n
1
∑k = --- n ( n + 1 )
2
(1.53)
k=1
Example 1.23
Compute the sum of the integers from 1 to 100
Solution:
Using the sum identity, we get
100
1
∑k = --- 100 ( 100 + 1 ) = 50 × 101 = 5050
2
k=1
2 3 n–1
sn = a1 + a1 r + a1 r + a1 r + … + a1 r (1.57)
If we subtract (1.58) from (1.57) we will find that all terms on the right side cancel except the first
and the last leaving
n
( 1 – r )s n = a 1 ( 1 – r ) (1.59)
Example 1.24
A ball is dropped from x feet above a flat surface. Each time the ball hits the ground after falling a
distance h, it rebounds a distance rh where r < 1 . Compute the total distance the ball travels.
Solution:
The path and the distance the ball travels is shown on the sketch of Figure 1.5. The total distance
s is computed by the geometric series
2 3
s = a 1 + 2a 1 r + 2a 1 r + 2a 1 r + … (1.62)
By analogy to equation of (1.61), the second and subsequent terms in (1.62) can be expressed as
the sum of
2a 1 r
----------
- (1.63)
1–r
CHAP. I.
Moreover, after it has conjoined the soul to the several parts of the
universe, and to the total divine powers which pass through it; then
it leads the soul to, and deposits it in, the whole Demiurgus, and
causes it to be independent of all matter, and to be counited with the
eternal reason alone. But my meaning is, that it peculiarly connects
the soul with the self begotten and self-moved God, and with the all-
sustaining, intellectual, and all-adorning powers of the God, and
likewise with that power of him which elevates to truth, and with his
self-perfect, effective, and other demiurgic powers; so that the
theurgic soul becomes perfectly established in the energies and
demiurgic intellections of these powers. Then, also, it inserts the soul
in the whole demiurgic God. And this is the end with the Egyptians of
the sacerdotal elevation of the soul to divinity.
CHAP. VII.
With respect to the good, likewise, they conceive that one kind is
divine, and this is the God who is prior to the intelligible; but that the
other is human, and is a union with the former. And these two kinds
of good Bitys has unfolded from the Hermaic books. This part,
therefore, is not, as you suspect, omitted by the Egyptians, but is
divinely delivered by them. Nor do “theurgists disturb the divine
intellect about trifling concerns;” but they consult it about things
which pertain to the purification, liberation, and salvation of the
soul. Neither do they studiously employ themselves in things which
are indeed difficult, yet useless to mankind; but, on the contrary,
they direct their attention to things which are of all others most
beneficial to the soul. Nor, in the last place, are “they deceived by a
certain fraudulent dæmon,” who, having vanquished a fallacious and
dæmoniacal nature, ascend to an intelligible and divine essence.
CHAP. VIII.
P. 15. There is, therefore, the good itself which is beyond essence,
and there is that good which subsists according to essence. There
are three orders of good; viz. that which is imparticipable and
superessential; that which is imparticipable and essential; and that
which is essential and participable. Of these, the last is such as our
nature contains; the good which ranks among forms is essential; and
that which is beyond essence is superessential. Or we say that the
good which subsists in us may be considered as a habit, in
consequence of subsisting in a subject; the next to this ranks as
essence, and a part of essence, I mean the good which ranks among
forms; and the good which is beyond essence, is neither a habit, nor
a part. With respect to the good, also, which subsists according to
essence, it must be observed, that since forms are twofold, some
alone distinguishing the essences of the things fashioned by form,
but others their perfections, the genus of essence, same and
different, and the form of animal, horse, and man, and every thing of
this kind, give distinction to essence and subjects; but the form of the
good, the beautiful, and the just, and in like manner the form of
virtue, of health, strength, and every thing of a similar nature, are
perfective of the beings to which they belong: and of some, essence is
the leader, but of others the good. For, as Plato says, every thing
except the one, must necessarily participate of essence; and whatever
preserves, gives perfection to, or defends any being, must be good.
Hence, since these two are leaders, the one of forms which give
subsistence to things, and the other of such as are the sources of their
perfection; it is necessary that one of these should be subordinate to
the other; I mean that the good which is allotted a coordination
among forms that are the sources of perfection, should be
subordinate to essence, which ranks among causes, whence
subsistence originates, if the good is being, and a certain being. For it
is either the same with, or different from, essence, which the Elean
guest or stranger in the Sophista of Plato shows to be the genus of
being. And if the good is the same with essence, an absurdity must
ensue: for being and well-being are not the same. But if the good is
something different from essence, it must necessarily participate of
essence, in consequence of essence being the genus of all forms. But
if genera are more ancient than forms, the good which ranks among
forms, and is posterior to their genus, will not be the superessential
good which reigns over intelligibles; but this must be asserted of that
good, under which this and every form is arranged, which possesses
being, and which is the leader of the other genera of being.
P. 15. But the other medium, which is suspended from the Gods,
though it is far inferior to them, is that of dæmons. In addition to
what is said in this work by Iamblichus concerning dæmons, the
following information about them from Olympiodorus, in his MS.
Scholia on the Phædo of Plato, is well worthy the attention of the
philosophical reader:
“Since there are in the universe things which subsist differently at
different times, and since there are also natures which are conjoined
with the superessential unities, it is necessary that there should be a
certain middle genus, which is neither immediately suspended from
deity, nor subsists differently at different times, according to better
and worse, but which is always perfect, and does not depart from its
proper virtue; and is immutable indeed, but is not conjoined with the
superessential [which is the characteristic of deity]. The whole of this
genus is dæmoniacal. There are, also, different genera of dæmons:
for they are placed under the mundane Gods. The highest of these
subsists according to the one of the Gods, and is called an unific and
divine genus of dæmons. The next subsists according to the intellect
which is suspended from deity, and is called intellectual. The third
subsists according to soul, and is called rational. The fourth,
according to nature, and is denominated physical. The fifth
according to body, which is called corporeal-formed. And the sixth
according to matter, and this is denominated material.”
Olympiodorus adds, “or after another manner it may be said, that
some of these are celestial, others etherial, others aerial, others
aquatic, others terrestrial, and others subterranean. With respect to
this division also, it is evident that it is derived from the parts of the
universe. But irrational dæmons originate from the aerial governors,
whence, also, the Chaldean Oracle says,
Ηεριων ελατηρα κυνων χθονιων τε και υγρων.
P. 22. One and the best solution will be obtained by surveying the
mode of divine allotment.
The manner in which divine allotments subsist is admirably
unfolded by Proclus in Tim. p. 43, as follows: “Since, according to a
division of the universe into two parts, we have distributed
allotments into the celestial and sublunary, there can be no doubt
what the former are, and whether they possess an invariable
sameness of subsistence. But the sublunary allotments are
deservedly a subject of admiration, whether they are said to be
perpetual or not. For since all things in generation are continually
changing and flowing, how can the allotments of the providential
rulers of them be said to be perpetual? For things in generation are
not perpetual. But if their allotments are not perpetual, how is it
possible to suppose that divine government can subsist differently at
different times? For an allotment is neither a certain separate energy
of the Gods, so that sublunary natures changing, we might say that it
is exempt, and remains immutable, nor is it that which is governed
alone, so that no absurdity would follow from admitting that an
allotment is in a flowing condition, and is conversant with all-various
mutations; but it is a providential inspection, and unrestrained
government of divinity over sublunary concerns. Such being the
doubts with which this subject is attended, the following appears to
be a solution of the difficulty.
“We must say, then, that it is not proper to consider all the natures
that are in generation, and generation itself, as alone consisting of
things mutable and flowing, but that there is also something
immutable in these, and which is naturally adapted to remain
perpetually the same. For the interval which receives and
comprehends in itself all the parts of the world, and which has an
arrangement through all bodies, is immoveable, lest, being moved, it
should require another place, and thus should proceed from one
receptacle to another, ad infinitum. The etherial vehicles, also, of
divine souls, with which they are circularly invested, and which
imitate the lives in the heavens, have a perpetual essence, and are
eternally suspended from these divine souls themselves, being full of
prolific powers, and performing a circular motion, according to a
certain secondary revolution of the celestial orbs. And, in the third
place, the wholeness (ολοτης) of the elements has a permanent
subsistence, though the parts are all-variously corrupted. For it is
necessary that every form in the universe should be never failing, in
order that the universe may be perfect, and that, being generated
from an immoveable cause, it may be immoveable in its essence. But
every wholeness is a form, or rather it is that which it is said to be
through the participation of one all perfect form.
“And here we may see the orderly progression of the nature of
bodies. For the interval of the universe is immoveable according to
every kind of motion. But the vehicles of divine souls alone receive a
mutation according to place; for such a motion as this is most remote
from essential mutation. And the wholeness of the elements admits
in its parts the other motions of bodies, but the whole remains
perfectly immutable. The celestial allotments also, which
proximately divide the interval of the universe, codistribute likewise
the heavens themselves. But those in the sublunary region are
primarily, indeed, allotted the parts which are in the interval of the
universe, but afterwards they make a distribution according to the
definite vehicles of souls. And, in the third place, they remain
perpetually the same, according to the total parts of generation. The
allotments of the Gods, therefore, do not change, nor do they subsist
differently at different times; for they have not their subsistence
proximately in that which may be changed.
“How, therefore, do the illuminations of the Gods accede to these?
How are the dissolutions of sacred rites effected? And how is the
same place at different times under the influence of different spirits?
May it not be said, that since the Gods have perpetual allotments,
and divide the earth according to divine numbers, similarly to the
sections of the heavens, the parts of the earth also are illuminated, so
far as they participate of aptitude. But the circulation of the heavenly
bodies, through the figures which they possess, produce this
aptitude; divine illumination at the same time imparting a power
more excellent than the nature which is present with these parts of
the earth. This aptitude is also effected by nature herself as a whole,
inserting divine impressions in each of the illuminated parts,
through which they spontaneously participate of the Gods. For as
these parts depend on the Gods, nature inserts in such of them as are
different, different images of the divinities. Times too cooperate in
producing this aptitude, according to which other things, also, are
governed; the proper temperature of the air likewise; and, in short,
every thing by which we are surrounded contributes to the increase
and diminution of this aptitude. When, therefore, conformably to a
concurrence of these many causes, an aptitude to the participation of
the Gods is ingenerated in some one of the natures which are
disposed to be changed, then a certain divinity is unfolded into light,
which, prior to this, was concealed through the inaptitude of the
recipients; possessing, indeed, his appropriate allotment eternally,
and always extending the participation of himself, similarly to
illuminations from the sun, but not being always participated by
sublunary natures, in consequence of their inaptitude to such
participation. For as with respect to partial souls such as ours, which
at different times embrace different lives, some of them, indeed,
choose lives accommodated to their appropriate Gods, but others
foreign lives, through oblivion of the divinities to whom they belong;
thus, also, with respect to sacred places, some are adapted to the
power which there receives its allotment, but others are suspended
from a different order. And on this account, as the Athenian guest in
Plato says, some places are more fortunate, but others more
unfortunate.
“The divine Iamblichus, however, doubts how the Gods are said to
be allotted certain places according to definite times, as, by Plato in
the Timæus, Minerva is said to have been first allotted the
guardianship of Athens, and afterwards of Saïs. For if their allotment
commenced from a certain time, it will also at a certain time cease.
For every thing which is measured by time is of this kind. And
farther still, was the place which at a certain time they are allotted,
without a presiding deity prior to this allotment, or was it under the
government of other Gods? For if it was without a presiding deity,
how is it to be admitted that a certain part of the universe was once
entirely destitute of divinity? How can any place remain without the
guardianship of superior beings? And if any place is sufficient to the
preservation of itself, how does it afterwards become the allotment of
some one of the Gods? But if it should be said, that it is afterwards
under the government of another God, of whom it becomes the
allotment, this also is absurd. For the second God does not divulse
the government and allotment of the former, nor do the Gods
alternately occupy the places of each other, nor dæmons change their
allotments. Such being the doubts on this subject, he solves them by
saying, that the allotments of the Gods remain perpetually
unchanged, but that the participants of them at one time, indeed,
enjoy the beneficent influence of the presiding powers, but at
another are deprived of it. He adds, that these are the mutations
measured by time, which sacred institutes frequently call the
birthday of the Gods.
P. 23. Which also the art of divine works perceiving, &c. This art
of divine works is called theurgy, in which Pythagoras was initiated
among the Syrians, as we are informed by Iamblichus in his Life of
that philosopher. (See p. 9 of my translation of that work.) Proclus
also was skilled in this art, as may be seen in the Life of him by
Marinus. Psellus, in his MS. treatise on Dæmons, says, as we have
before observed, “that magic formed the last part of the sacerdotal
science”; in which place by magic he doubtless means that kind of it
which is denominated theurgy. And that theurgy was employed by
the ancients in their mysteries, I have fully proved in my treatise on
the Eleusinian and Bacchic Mysteries.[152] This theurgy, too, is
doubtless the same as the magic of Zoroaster, which Plato in the First
Alcibiades says, consisted in the worship of the Gods; on which
passage the following account of theurgy by Proclus was, I have no
doubt, originally part of a commentary. For the MS. Commentary of
Proclus, which is extant on this dialogue, does not extend to more
than a third part of it; and this Dissertation on Theurgy, which is
only extant in Latin, was published by Ficinus the translator,
immediately after his Excerpta, from this Commentary. So that it
seems highly probable that the manuscript from which Ficinus
translated his Excerpta, was much more perfect than that which has
been preserved to us, in consequence of containing this account of
the theurgy of the ancients.
“In the same manner as lovers gradually advance from that beauty
which is apparent in sensible forms, to that which is divine; so the
ancient priests, when they considered that there is a certain alliance
and sympathy in natural things to each other, and of things manifest
to occult powers; and discovered that all things subsist in all, they
fabricated a sacred science from this mutual sympathy and
similarity. Thus they recognised things supreme in such as are
subordinate, and the subordinate in the supreme: in the celestial
regions, terrene properties subsisting in a causal and celestial
manner; and in earth celestial properties, but according to a terrene
condition. For how shall we account for those plants called
heliotropes, that is, attendants on the sun, moving in correspondence
with the revolution of its orb, but selenitropes, or attendants on the
moon, turning in exact conformity to her motion? It is because all
things pray, and hymn the leaders of their respective orders; but
some intellectually, and others rationally; some in a natural, and
others after a sensible, manner. Hence the sunflower, as far as it is
able, moves in a circular dance towards the sun; so that if any one
could hear the pulsation made by its circuit in the air, he would
perceive something composed by a sound of this kind, in honour of
its king, such as a plant is capable of framing. Hence, too, we may
behold the sun and moon in the earth, but according to a terrene
quality; but in the celestial regions, all plants, and stones, and
animals, possessing an intellectual life according to a celestial nature.
Now the ancients, having contemplated this mutual sympathy of
things, applied for occult purposes, both celestial and terrene
natures, by means of which, through a certain similitude, they
deduced divine virtues into this inferior abode. For, indeed,
similitude itself is a sufficient cause of binding things together in
union and consent. Thus, if a piece of paper is heated, and afterwards
placed near a lamp, though it does not touch the fire, the paper will
be suddenly inflamed, and the flame will descend from the superior
to the inferior parts. This heated paper we may compare to a certain
relation of inferiors to superiors; and its approximation to the lamp,
to the opportune use of things according to time, place, and matter.
But the procession of fire into the paper, aptly represents the
presence of divine light to that nature which is capable of its
reception. Lastly, the inflammation of the paper may be compared to
the deification of mortals, and to the illumination of material
natures, which are afterwards carried upwards, like the enkindled
paper, from a certain participation of divine seed.
“Again, the lotus, before the rising of the sun, folds its leaves into
itself, but gradually expands them on its rising: unfolding them in
proportion to the sun’s ascent to the zenith; but as gradually
contracting them as that luminary descends to the west. Hence this
plant, by the expansion and contraction of its leaves, appears no less
to honour the sun, than men by the gesture of their eyelids, and the
motion of their lips. But this imitation and certain participation of
supernal light is not only visible in plants, which possess nothing
more than a vestige of life, but likewise in particular stones. Thus the
sun-stone, by its golden rays, imitates those of the sun; but the stone
called the eye of heaven, or of the sun, has a figure similar to the
pupil of an eye, and a ray shines from the middle of the pupil. Thus,
too, the lunar stone, which has a figure similar to the moon when
horned, by a certain change of itself, follows the lunar motion. Lastly,
the stone called helioselenus, i. e. of the sun and moon, imitates,
after a manner, the congress of those luminaries, which it images by
its colour. So that all things are full of divine natures; terrestrial
natures receiving the plenitude of such as are celestial, but celestial
of supercelestial essences;[153] while every order of things proceeds
gradually, in a beautiful descent, from the highest to the lowest. For
whatever particulars are collected into one above the order of things,
are afterwards dilated in descending, various souls being distributed
under their various ruling divinities.
“In the next place, there are many solar animals, such as lions and
cocks, which participate, according to their nature, of a certain solar
divinity; whence it is wonderful how much inferiors yield to
superiors in the same order, though they do not yield in magnitude
and power. Hence it is said, that a cock is very much feared, and, as it
were, reverenced, by a lion; the reason of which we cannot assign
from matter or sense, but from the contemplation alone of a supernal
order. For thus we shall find that the presence of the solar virtue
accords more with a cock than with a lion. This will be evident from
considering that the cock, as it were, with certain hymns, applauds
and calls to the rising sun, when he bends his course to us from the
antipodes; and that solar angels sometimes appear in forms of this
kind, who, though they are without shape, yet present themselves to
us, who are connected with shape, in some sensible form.
Sometimes, too, there are dæmons with a leonine front, who when a
cock is placed before them, unless they are of a solar order, suddenly
disappear; and this because those natures which have an inferior
rank in the same order always reverence their superiors; just as
many, on beholding the images of divine men, are accustomed, from
the very view, to be fearful of perpetrating any thing base.
“In fine, some things turn round correspondent to the revolutions
of the sun, as the plants which we have mentioned, and others after a
manner imitate the solar rays, as the palm and the date; some the
fiery nature of the sun, as the laurel; and others a different property.
For, indeed, we may perceive that the properties which are collected
in the sun, are every where distributed to subsequent natures
constituted in a solar order, that is, to angels, dæmons, souls,
animals, plants, and stones. Hence the authors of the ancient
priesthood discovered from things apparent the worship of superior
powers, while they mingled some things and purified others. They
mingled many things indeed together, because they saw that some
simple substances possessed a divine property (though not taken
singly) sufficient to call down that particular power, of which they
were participants. Hence, by the mingling of many things together,
they attracted upon us a supernal influx; and by the composition of
one thing from many, they produced an assimilation to that one
which is above many; and composed statues from the mixture of
various substances conspiring in sympathy and consent. Besides this,
they collected composite odours, by a divine art, into one,
comprehending a multitude of powers, and symbolizing with the
unity of a divine essence; considering that division debilitates each of
these, but that mingling them together restores them to the idea of
their exemplar.
“But sometimes one herb, or one stone, is sufficient to a divine
operation. Thus a thistle is sufficient to procure the sudden
appearance of some superior power; but a laurel, raccinum (or a
thorny kind of sprig), the land and sea onion, the coral, the diamond,
and the jasper, operate as a safeguard. The heart of a mole is
subservient to divination, but sulphur and marine water to
purification. Hence the ancient priests, by the mutual relation and
sympathy of things to each other, collected their virtues into one, but
expelled them by repugnancy and antipathy; purifying when it was
requisite with sulphur and bitumen, and sprinkling with marine
water. For sulphur purifies, from the sharpness of its odour; but
marine water on account of its fiery portion. Besides this, in the
worship of the Gods, they offered animals, and other substances
congruous to their nature; and received, in the first place, the powers
of dæmons, as proximate to natural substances and operations; and
by these natural substances they convoked into their presence those
powers to which they approached. Afterwards they proceeded from
dæmons to the powers and energies of the Gods; partly, indeed, from
dæmoniacal instruction, but partly by their own industry,
interpreting appropriate symbols, and ascending to a proper
intelligence of the Gods. And lastly, laying aside natural substances
and their operations, they received themselves into the communion
and fellowship of the Gods.”
The Emperor Julian alludes to this theurgical art, in the following
extract from his Arguments against the Christians, preserved by
Cyril. Το γαρ εκ θεων εις ανθρωπους αφικνουμενον πνευμα,
σπανιακις μεν και εν ολιγοις γινεται, και ουτε παντα ανδρα τουτου
μετασχειν ρᾳδιον, ουτε εν παντι καιρῳ. ταυτῃ το και το παρ’
Εβραιοις επελιπεν, ουκουν ουδε παρ’ Αιγυπτιοις εις τουτο σωζεται.
Φαινεται δε και τα αυτοφυη χρηστηρια ταις των χρονων εικοντα
περιοδοις. ὃ δε φιλανθρωπος ημων δεσποτης και πατηρ Ζευς
εννοησας, ως αν μη πανταπασι της προς τους θεους αποστερηθωμεν
κοινωνιας δεδωκεν ημιν δια των ιερων τεχνων επισκεψιν, υφ’ ης
προς τας χρειας εξομεν την αποχρωσαν βοηθειαν. i. e. “For the
inspiration which arrives to men from the Gods is rare, and exists
but in a few. Nor is it easy for every man to partake of this, nor at
every time. This has ceased among the Hebrews, nor is it preserved
to the present time among the Egyptians. Spontaneous oracles, also,
are seen to yield to temporal periods. This, however, our
philanthropic lord and father Jupiter understanding, that we might
not be entirely deprived of communion with the Gods, has given us
observation through sacred arts, by which we have at hand sufficient
assistance.” For the cause why, at stated times, sacred arts, oracles,
and inspiration fail, see the additional notes to my translation of
Iamblichus’s Life of Pythagoras.
But if some one, yielding to desire, should eat of that which reason
forbids, and through this should unexpectedly become well, you may
say that desire also, in this instance, energized enthusiastically,
though obscurely; so that enthusiasm is likewise produced about the
other parts of the soul. Enthusiasm, however, properly so called, is
when this one of the soul, which is above intellect, is excited to the
Gods, and is from thence inspired. But at different times it is
possessed about the aptitudes of itself, by different Gods; and is
more or less possessed when intellect or dianoia is that which is
moved. As, therefore, when we inquire what philosophy is, we do not
always accurately define it, but frequently, from an improper use of
the word, call mathematics or physics philosophy and science; we do
the like also with respect to enthusiasm. For though it should be the
phantasy which is excited, we are accustomed to call the excitation
enthusiasm. Moreover, those who ascribe enthusiasm to the
temperatures of bodies, or the excellent temperament of the air, or
the ascendency of exhalations, or the aptitudes of times and places,
or the agency of the bodies that revolve in the heavens, speak rather
of the cooperating and material causes of the thing than of the causes
of it properly so called. You have, therefore, for the producing cause
of enthusiasm, the Gods; for the material cause, the enthusiastically
energizing soul itself, or the external symbols; for the formal cause,
the inspiration of the Gods about the one of the soul; and for the final
cause, good.
“If, however, the Gods always wish the soul what is good, why does
not the soul always energize enthusiastically? May we not say, that
the Gods indeed always wish the soul what is good, but they are also
willing that the order of the universe should prevail, and that the
soul, through many causes, is not always adapted to enthusiasm, on
which account it does not always enthusiastically energize? But some
say that the telestic art extends as far as to the sublunary region. If,
therefore, they mean that no one of the superlunary and celestial
natures energizes in the sublunary region, they evidently assert what
is absurd. But if they mean that the Telestæ, or mystic operators, are
not able to energize above the lunar sphere, we say, that if all the
allotments of souls are sublunary, their assertion will be true; but if
there are also allotments of souls above the moon, as there are (for
some are the attendants of the sun, others of the moon, and others of
Saturn, since the Demiurgus disseminated some of them into the
earth, others into the moon, and others elsewhere), this being the
case, it will be possible for the soul to energize above the moon. For
what the whole order of things impacts to the soul for a very
extended period of time, this the soul is also able to impart to itself
for a short space of time, when assisted by the Gods through the
telestic art. For the soul can never energize above its own allotment,
but can energize to the extent of it. Thus, for instance, if the
allotment of the soul was as far as to philosophy, the soul would be
able, though it should not choose a philosophic but some other life,
to energize in that life somewhat philosophically. There are also said
to be certain supermundane souls. And thus we have shown how the
soul energizes enthusiastically.
But how are statues said to have an enthusiastic energy? May we
not say, that a statue being inanimate, does not itself energize about
divinity, but the telestic art, purifying the matter of which the statue
consists, and placing round it certain characters and symbols, in the
first place renders it, through these means, animated, and causes it
to receive a certain life from the world; and, in the next place, after
this, it prepares the statue to be illuminated by a divine nature,
through which it always delivers oracles, as long as it is properly
adapted. For the statue, when it has been rendered perfect by the
telestic art, remains afterwards [endued with a prophetic power] till
it becomes entirely unadapted to divine illumination; but he who
receives the inspiring influence of the Gods receives it only at certain
times, and not always. But the cause of this is, that the soul, when
filled with deity, energizes about it. Hence, in consequence of
energizing above its own power, it becomes weary. For it would be a
God, and similar to the souls of the stars, if it did not become weary.
But the statue, conformably to its participations, remains
illuminated. Hence the inaptitude of it entirely proceeds into
privation, unless it is again, de novo, perfected and animated by the
mystic operator. We have sufficiently shown, therefore, that
enthusiasm, properly so called, is effected about the one of the soul,
and that it is an illumination of divinity.
“In the next place, let us discuss the order and the use of the four
manias, and show why the philosopher makes mention of these
alone. Is it because there are no other than these, or because these
were sufficient for his purpose? That there are, therefore, many other
divine inspirations and manias Plato himself indicates as he
proceeds, and prior to this, he makes mention of the inspiration from
the Nymphs. But there are also inspirations from Pan, from the
mother of the Gods, and from the Corybantes, which are elsewhere
mentioned by Plato. Here, however, he alone delivers these four
manias; in the first place, because these alone are sufficient to the
soul, in the attainment of its proper apocatastasis, as we shall
afterwards show; and in the next place, because he delivers the
proximate steps of ascent to the soul. For the gifts of the Gods to all
beings are many and incomprehensible. But now he delivers to us the
energies of the Gods which are extended to souls. He delivers,
however, these four manias, not as if one of them was not sufficient,
and especially the amatory, to lead back the soul to its pristine
felicity; but at present the series and regular gradation of them, and
the orderly perfection of the soul, are unfolded. As, therefore, it is
possible for the tyrannic life, when suddenly changed, to become
aristocratic, through employing strenuous promptitude and a divine
allotment, but the gradual ascent is from a tyrannic to a democratic,
and from this to an oligarchic life, afterwards to a timocratic, and at
last to an aristocratic life, but the descent and lapse are vice versa;
thus also here, the soul being about to ascend, and be restored to its
former felicity, is in the first place possessed with the musical mania,
afterwards with the telestic, then with the prophetic, and, in the last
place, with the amatory mania. These inspirations, however;
conspire with, and are in want of, each other; so abundant is their
communion. For the telestic requires the prophetic[159] mania; since
the latter[160] interprets many things pertaining to the former. And
again, the prophetic requires the telestic mania. For the telestic
mania perfects and establishes oracular predictions. Farther still, the
prophetic uses the poetic and musical mania. For prophets, as I may
say, always speak in verse. And again, the musical uses the prophetic
mania spontaneously, as Plato says. But what occasion is there to
speak about the amatory and musical manias? For nearly the same
persons exercise both these, as, for instance, Sappho, Anacreon, and
the like, in consequence of these not being able to subsist without
each other. But it is very evident that the amatory mania contributes
to all these, since it is subservient to enthusiasm of every kind: for no
enthusiasm can be effected without amatory inspiration. And you
may see how Orpheus appears to have applied himself to all these, as
being in want of, and adhering to, each other. For we learn that he
was most telestic, and most prophetic, and was excited by Apollo;
and besides this, that he was most poetic, on which account he is said
to have been the son of Calliope. He was likewise most amatory, as
he himself acknowledges to Musæus, extending to him divine goods,
and rendering him perfect. Hence he appears to have been possessed
with all the manias, and this by a necessary consequence. For there is
an abundant union, conspiration, and alliance with each other, of the
Gods who preside over these manias, viz. of the Muses, Bacchus,
Apollo, and Love.
“It remains, therefore, that we should unfold the nature of each of
the manias, previously observing that those which are internal, and
originate from the soul itself, and give perfection to it, are of one
kind; but the external energies of them, and which preserve the
outward man, and our nature, are of another. The four external,
however, are analogous to the four internal manias. Let us consider,
therefore, in the first place, the internal, and which alone originate
from the soul itself, and let us see what they effect in the soul. In
order, likewise, that this may become manifest, and also their
arrangement, let us survey from on high, the descent, as Plato says,
and defluxion of the wings of the soul. From the beginning,
therefore, and at first, the soul was united to the Gods, and its unity
to their one. But afterwards the soul departing from this divine union
descended into intellect, and no longer possessed real beings
unitedly, and in one, but apprehended and surveyed them by simple
projections, and, as it were, contacts of its intellect. In the next place,
departing from intellect, and descending into reasoning and dianoia,
it no longer apprehended real beings by simple intuitions, but
syllogistically and transitively, proceeding from one thing to another,
from propositions to conclusions. Afterwards, abandoning true
reasoning, and the dissolving peculiarity, it descended into
generation, and became filled with much irrationality and
perturbation. It is necessary, therefore, that it should recur to its
proper principles and again return to the place from whence it came.
To this ascent and apocatastasis, however, these four manias
contribute. And the musical mania, indeed, leads to symphony and
harmony, the agitated and disturbed nature of the parts of the soul,
which were hurried away to indefiniteness and inaptitude, and were
filled with abundant tumult. But the telestic mania causes the soul to
be perfect and entire, and prepares it to energize intellectually. For
the musical mania alone harmonizes and represses the parts of the
soul; but the telestic causes the whole of it to energize, and prepares
it to become entire, so that the intellectual part of it may energize.
For the soul, by descending into the realms of generation, resembles
a thing broken and relaxed. And the circle of the same, or the
intellectual part of it, is fettered; but the circle of the different, or the
doxastic part, sustains many fractures and turnings. Hence, the soul
energizes partially, and not according to the whole of itself. The
Dionysiacal inspiration, therefore, after the parts of the soul are
coharmonized, renders it perfect, and causes it to energize according
to the whole of itself, and to live intellectually. But the Apolloniacal
mania converts and coexcites all the multiplied powers, and the
whole of the soul, to the one of it. Hence Apollo is denominated as
elevating the soul from multitude to the one. And the remaining
mania, the amatory, receiving the soul united, conjoins this one of
the soul to the Gods, and to intelligible beauty. As the givers,
therefore, of these manias are transcendently united, and are in each
other, the gifts also on this account participate of, and communicate
with, each other, and the recipient, which is the soul, possesses an
adaptation to all the gifts. This, therefore, is the order, and these are
the energies and powers within the soul itself, of these four manias.
“But let us also consider their external energies on man, and what
they outwardly effect about us. The musical mania, therefore, causes
us to speak in verse, and to act and be moved rythmically, and to sing
in metre, the splendid deeds of divine men, and their virtues and
pursuits; and, through these, to discipline our life, in the same
manner as the inward manias coharmonize our soul. But the telestic
mania, expelling every thing foreign, contaminating, and noxious,
preserves our life perfect and innoxious, and banishing an insane
and diabolical phantasy, causes us to be sane, entire, and perfect, just
as the internal telestic mania makes the soul to be perfect and entire.
Again, the prophetic mania contracts into one the extension and
infinity of time, and sees, as in one present now, all things, the past,
the future, and the existing time. Hence it predicts what will be,
which it sees as present to itself. It causes us, therefore, to pass
through life in an irreprehensible manner; just as the internal
prophetic mania contracts and elevates all the multiplied and many
powers and lives of the soul to the one, in order that it may in a
greater degree be preserved and connected. But the amatory mania
converts young persons to us, and causes them to become our
friends, being instructive of youth, and leading them from sensible
beauty to our psychical beauty, and from this sending them to
intelligible beauty; in the same manner as the internal amatory
mania conjoins the one of the soul to the Gods.
“All the above mentioned manias, therefore, are superior to the
prudent and temperate energies of the soul. Nevertheless, there is a
mania which is coordinate with temperance, and which we say has in
a certain respect a prerogative above[161] it. For certain inspirations
are produced, according to the middle and also according to the
doxastic reasons of the soul, conformably to which artists effect
certain things, and discover theorems beyond expectation, as
Asclepius, for instance, in medicine, and Hercules in the practic[162]
life.”
Afterwards, in commenting on what Plato says of the mania from
the Muses, viz. “that it adorns the infinite deeds of the ancients,”
Hermeas observes, “that the inward energy in the soul of the poetic
mania, by applying itself to superior and intelligible natures, imparts
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