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Jens Gö tze and Matthias Gö bbels
Matthias Gö bbels
Friedrich-Alexander-Universitä t, GeoZentrum Nordbayern, Lehrstuhl
fü r Mineralogie, Erlangen-Nü rnberg, Germany
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1. Introduction
Jens Gö tze1 and Matthias Gö bbels2
(1) TU Bergakademie Freiberg, Institut fü r Mineralogie, Freiberg,
Germany
(2) Friedrich-Alexander-Universitä t, GeoZentrum Nordbayern,
Lehrstuhl fü r Mineralogie, Erlangen-Nü rnberg, Germany
Fig. 2.2 Attachment possibilities of lattice blocks to a cube surface; the relative
energy gain is qualitatively expressed as decreasing from position 1 to 6. (Modified
after Kleber et al. 1998)
The energy gain of the system during the transition to the stable
state of a crystalline solid with suitable parameters is decisive for the
accumulation. Position 1 in Fig. 2.2 represents the highest energy gain
and position 6 the lowest. This model implies a cyclic growth in which
the formation of a surface nucleus (position 3) is kinetically inhibited,
but the total surface grows out increasingly faster once this exists.
According to this model of the building blocks that make up a
crystal, a distinction is made between different crystal faces (facets) of
the crystals (Fig. 2.3):
Fig. 2.3 Representation of different types of crystal faces. (a) Lattice element; (b)
Crystal face; (c) F face; (d) S face; (e) K face
F-surfaces: flat faces
S-faces: stepped faces with uniform step height (stepped faces)
K-faces: unevenly stepped faces (kinked faces)
The notion of a three-dimensional lattice can be used to describe
various lattice construction errors.
In the case of a step dislocation, an additional mesh plane is
inserted in the grid and distorts or widens the grid there along the
dislocation line (Fig. 2.4).
Fig. 2.4 Step dislocation in a cubic primitive lattice. (Modified after Kleber et al.
1998)
In the case of a screw dislocation, the lattice distortion winds three-
dimensionally around a central axis in the respective direction of this
dislocation (Fig. 2.5). The lattice distortion is found here along the
screw axis.
Fig. 2.5 Screw dislocation in a cubic primitive lattice. (Modified after Kleber et al.
1998)
According to the crystal growth model of the lattice building blocks,
the problem of the formation of a surface nucleus would thus be
circumvented. However, theories that generally attribute crystal growth
to screw dislocations could not be confirmed in real crystals.
Another structural defect are small angle grain boundaries. In these
cases, two lattices of the identical material are transferred into each
other by inserting additional lattice planes tilted against each other
(Fig. 2.6).
Fig. 2.6 Schematic representation of small angle grain boundaries. (Modified after
Kleber et al. 1998)
Lattice distortions form in all structural defects. These influence the
physical properties. In the case of phase transformations, such local
lattice distortions can initiate or hinder the transformation, depending
on the material. Furthermore, in the region of these lattice distortions,
foreign ions can be preferentially incorporated locally, which, due to
this local agglomeration, cause chemical heterogeneities and
significantly influence the overall property of the crystal.
The physical properties of materials are closely related to
symmetry. Thus, isotropic properties are found only in cubic materials,
such as the indicatrix as a three-dimensional representation of the
refractive index. In terms of crystal growth, isotropy does not exist
because spherical crystals do not exist. If materials show, for example, a
kidney-shaped, rounded formation, this is due to small, radially
intergrown needles whose surface gives the kidney-shaped, rounded
impression. These are parallel intergrowths with small angle
displacements, not single crystalline individuals. Glass is an amorphous
solid, which can be regarded as a solidified melt. However, glass is also
optically isotropic, although there is no symmetry. Isotropy, however,
basically means nothing more than the equality of the property in all
spatial directions. This also applies to glass – the same statistical
disorder in all directions.
If one performs a spherical growth experiment, the absence of
isotropic growth becomes clear (Fig. 2.7).
Fig. 2.7 Electrolytic growth of a spherical crystal of silver from a nitric acid silver
nitrate solution in three successive stages of growth. (Modified after Kleber et al.
1998)
If a single crystal, e.g. silver, is ground into a sphere and this is
allowed to grow electrolytically as a seed crystal under suitable
conditions, many different growth facets will form. This applies
analogously to growth from aqueous solution and melts. According to
the material and thus the thermodynamics of this compound, certain
facets will increase dominantly over time, while others will disappear.
At the stage of the beginning of the sphere growth experiment, all
growth directions are equal. The direction of the facet that forms
dominantly will grow more slowly compared to other directions that
become edges or corners. The corner direction, on the other hand,
grows fastest due to its greater distance from the original state. This is
specific to the material. For example, rock salt crystals from aqueous
solution form cubes, while alum crystals form octahedra. The same
applies to growth in melts, which are actually also solutions. If,
however, substances are present in the solution which, due to their
attachment to the growing crystals, impede the growth rate in certain
directions without being incorporated themselves, the crystal
morphology is changed by them. Urea in the solution, for example,
changes the crystal form of alum from an octahedron to a cube.
Changes in boundary conditions, such as pressure or temperature,
can also affect crystal morphology. In diamonds, both natural and
synthetic, the temperature (and pressure) during formation influences
the morphology. At about 1300 °C (and increased pressure) cubes are
more likely to be found, and at about 1600 °C octahedra (Fig. 2.8).
2.2 Ceramics
Ceramic materials, along with polymers and metals, represent the third
major group in the system of materials as inorganic and non-metallic
materials.
The so-called component notation is often used to simplify chemical
formulas. The following abbreviations are common:
A – Al2O3
C – CaO
F – Fe2O3
f – FeO
K – K2O
M – MgO
N – Na2O
S – SiO2
– SO3
etc.
Such would be: anorthite CaAl2Si2O8: CAS2, gehlenite Ca2Al2SiO7: C2AS,
etc.
A ceramic is determined by the chemistry and the properties of the
grains that build it up. In addition, the microstructure and the existing
pore space must also be included in the considerations. The
microstructure describes the repeating characteristics of a solid (Fig.
2.9).
Notes
Often the processes upon temperature increase are interesting, e.g.
when clarifying the question at which temperature which melt of which
composition occurs. To do this, first determine the point of the
composition to be considered from the components. Finally, one
determines the crystallization process with decreasing temperature.
This is now reversed and the course of crystallization is observed with
increasing temperature. The attempt to directly derive the melting
behaviour with increasing temperature often fails, as this method
opens up too many possibilities.
The compressive strength can reach similar and even higher values
compared to natural rocks (Table 2.1).
Table 2.1 Compressive strength of different materials
References
American Ceramic Society (1964) Phase diagrams for ceramists. Diverse Bände,
ständig erweitert, The American Ceramic Society, Westerville
Kleber W, Bautsch HJ, Bohm J (1998) Einfü hrung in die Kristallographie, 18. Aufl.
Verlag Technik, Berlin
© The Author(s), under exclusive license to Springer-Verlag GmbH, DE, part of
Springer Nature 2023
J. Gö tze, M. Gö bbels, Introduction to Applied Mineralogy
https://doi.org/10.1007/978-3-662-64867-4_3
Fig. 3.3 Relationship between properties and utility value of natural stone
Another contest, however, awaits us, not less than that in which we
have been before engaged, and which you immediately announce,
concerning the causes of divination, “whether a God, an angel, or a
dæmon, or some other power, is present in manifestations, or
divinations, or certain other sacred energies.” But our reply to your
question is simply this, that it is not possible for any thing to be
performed in a manner adapted to sacred concerns in divine works,
without the presence of some one of the more excellent natures, as
inspecting and giving completion to the sacred energy. And where
the felicitous operations are perfect, sufficient to themselves, and
unindigent, of these the Gods are the leaders. But where they are
media, and in a small degree fall short of the extremes, they have
angels as the powers that perfect and unfold them into light. And it is
the province of dæmons to effect those operations which rank as the
last. But the right performance of actions which are effected in a
divine manner, is entirely to be ascribed to some one of the more
excellent natures. For since it is not possible to speak rightly about
the Gods without the Gods, much less can any one perform works
which are of an equal dignity with divinity, and obtain the
foreknowledge of every thing without [the inspiring influence of] the
Gods. For the human race is imbecile, and of small estimation, sees
but a little, and possesses a connascent nothingness; and the only
remedy of its inherent error, perturbation, and unstable mutation, is
its participation, as much as possible, of a certain portion of divine
light. But he who excludes this, does the same thing as those who
attempt to produce soul from things inanimate, or to generate
intellect from things unintelligent. For without the cooperation of a
cause, he constitutes divine works from things which are not divine.
Let it be granted, therefore, that a God, a dæmon, or an angel,
gives completion to more excellent works, yet we must not on this
account admit what you adduce as a thing acknowledged, “that they
affect these things, in consequence of being drawn through us by the
necessities with which invocation is attended.” For divinity is
superior to necessity, and this is likewise the case with all the choir of
more excellent natures that is suspended from him. Nor is he alone
exempt from the necessity which is introduced by men, but also from
that which comprehends in itself the world; because it is not the
province of an immaterial nature, and which does not receive any
adventitious order, to be subservient to any necessity introduced
from any thing else. And in the next place, invocation, and the things
performed by a scientific operator, accede and are conjoined to more
excellent natures through similitude and alliance, and do not
accomplish their energies through violence. Hence, the effects which
are seen to take place in diviners, do not happen as you think, from
the scientific theurgist being passively affected; nor is divination thus
effected through necessity, passion preoccupying the predictor; for
these things are foreign from, and incongruous to, the essence of
more excellent natures.
CHAP. XIX.
But neither does the cause [of the energies] of more excellent
natures subsist as a certain middle instrument,[77] nor does he who
invokes operate through him who prophesies; for to assert these
things is impious. And it is much more true to say, that God is all
things, is able to effect all things, and that he fills all things with
himself, and is alone worthy of sedulous attention,[78] esteem, the
energy of reason, and felicitous honour; that which is human being
vile, of no account, and ludicrous, when compared with that which is
divine. Hence I laugh, when I hear it said, that divinity is
spontaneously present with certain persons or things, either through
the period of generation, or through other causes. For thus that
which is unbegotten will no longer be more excellent, if it is led by
the period of generation; nor will it be primarily the cause of all
things, if it is coarranged with certain things, according to other
causes. These assertions, therefore, are unworthy of the conceptions
which we should frame of the Gods, and foreign from the works
which are effected in theurgy.[79] But an investigation of this kind
suffers the same thing as the multitude suffer, about the fabrication
of the universe and providence. For not being able to learn what the
mode is in which these are effected, and refusing to ascribe human
cares and reasonings to the Gods, they wholly abolish the
providential and fabricative energy of divinity. As, therefore, we are
accustomed to answer these, that the divine mode of production and
providential inspection is very different from that which is human,
and which it is not proper wholly to reject through ignorance, as if it
had not from the first any subsistence; thus, also, it may be justly
contended against you, that all prediction, and the performance of
divine works, are the works of the Gods, as they are not effected
through other and these human causes, but through such as are
alone known to the Gods.
CHAP. XX.
Is, therefore, what you add in the third place more true; viz. “that
there is a certain mixed form of hypostasis, consisting of our soul
and divine inspiration externally derived?” Consider this then more
accurately, lest we should be deceived by it, being impeded by its
plausibility. For wherever one thing is effected from two, this one
thing is wholly of a similar species, nature, and essence. Thus the
elements which concur in the same thing, produce one certain thing
from many, and many souls coalesce in one total soul. That, however,
which is perfectly exempt, can never become one with that which
departs from itself;[82] so that neither will there be one certain form
of hypostasis with the soul and divine inspiration. For if divinity is
unmingled, the soul will not be mingled with it; and if he is
immutable, he will not be changed through a concretion into that
which is common, from the simplicity of his subsistence. Some,
therefore, prior to us, were of opinion that certain small sparks excite
in us divine forms. It is impossible, however, that these sparks,
whether they are physical, or in some other way corporeal-formed,
should be transferred from things of a casual nature to things which
are divine. But in what is now asserted by you, the soul is said to be a
concause of the divine commixture; and it is evident, this being
admitted, that the soul becomes of an equal dignity with the Gods,
that it gives a certain part to them and receives a part from them, and
that it also affords a measure to natures more excellent than itself,
and is itself bounded by them. That likewise follows which is asserted
by some, and is most dire, that the Gods precedaneously subsisting
in the order of elements, are inherent in their effects, and there will
be a certain thing produced in time, and from a mixture according to
time, which will contain the Gods in itself. What, likewise, is this
comingled form of subsistence? For if it is both [soul and divine
inspiration externally derived], it will not be one thing consisting of
two, but a certain composite, and a coacervation from two things.
But if it is as something different from both, eternal natures will be
mutable, and divine natures will in no respect differ from physical
substances in generation.[83] And as it is absurd to admit that an
eternal nature is produced through generation, it is still more absurd
to suppose that any thing which consists of eternal natures can be
dissolved. Neither, therefore, is this opinion concerning divination
by any means reasonable; and besides this, it is also paradoxical,
whether it is considered as one supposition or as two.
CHAP. XXII.
You say, therefore, “that the soul generates the power which has
an imaginative perception of futurity, through motions of this kind,
or that the things which are adduced from matter constitute
dæmons through the powers that are inherent in them, and
especially things adduced from the matter which is taken from
animals.” It appears to me, however, that what is now asserted by
you exhibits a dire illegality with reference to the whole of theology
and the theurgic energy. For one absurdity in it, and which is the first
that presents itself to the view, is this, that it makes dæmons to be
generable and corruptible. And another, which is more dire than
this, is that things which are prior will be produced from things
which are posterior to themselves. For dæmons exist prior to soul,
and to the powers which are distributed about bodies. In addition to
these things, also, how can the energies of a partible soul which is
detained in body, become essence, and be by themselves separate out
of soul? Or how can the powers which are divided about, be
separated from bodies, though they have their very being in bodies?
And who is it that liberating them from a corporeal condition of
subsistence, again collects the corporeal dissolution, and causes it to
coalesce in one thing? For thus a thing of this kind will be a dæmon,
who will have an existence prior to his being constituted. This
assertion, likewise, is attended with certain common doubts. For how
can divination be produced from things which have no divining
power? And how can soul be generated from things which are
without soul? And, in short, how can things which are more perfect
be the progeny of such as are more imperfect? The mode, likewise, of
production appears to me to be impossible. For it is impossible that
essence should be produced through the motions of the soul, and
through the powers which are in bodies. For from things which are
without essence, it is impossible that essence should be generated.
Whence, also, does the imagination, receiving from a certain thing
a divining power, become prophetic of futurity? For we do not see
that any one of the things which are sown through generation
possess any thing more than what is imparted to it by its first
generating cause. But, in the present instance, the imagination will
receive a certain more excellent addition from that which has no
existence. Unless some one should say, that dæmons preside over the
matter which is derived from animals, and that when this matter is
adduced, the presiding dæmon is sympathetically moved towards it.
According to this opinion, therefore, dæmons are not generated from
the powers in bodies; but preceding and having an existence prior to
bodies, they are moved in conformity to them. Let it, however, be
admitted, that dæmons are thus sympathetic, yet I do not see after
what manner there will be something true respecting futurity. For
the foreknowledge and premanifestation of futurity is not the
province of a copassive and material power, which is detained in a
certain place and body; but, on the contrary, this pertains to a power
which is liberated from all these. Such, therefore, are the corrections
of this opinion.
CHAP. XXIII.