TWO:Although a system but recently developed, the employment of hydraulic machinery for transmitting and applying power has reached an extended application to a variety of purposes, and gives promise of a still more extensive use in future. Considered as a means of transmitting regularly a constant amount [54] of power, water apparatus is more expensive and inferior in many respects to belts or shafts, and its use must be traced to some special principle involved which adapts hydraulic apparatus to the performance of certain duties. This principle will be found to consist in storing up power in such a manner that it may be used with great force at intervals; and secondly, in the facilities afforded for multiplying force by such simple mechanism as pumps. An engine of ten-horse-power, connected with machinery by hydraulic apparatus, may provide for a force equal to one hundred horse-power for one-tenth part of the time, the power being stored up by accumulators in the interval; or in other words, the motive power acting continuously can be accumulated and applied at intervals as it may be required for raising weights, operating punches, compressive forging, or other work of an intermittent character. Hydraulic machinery employed for such purposes is more simple and inexpensive than gearing and shafts, especially in the application of a great force acting for a considerable distance, and where a cylinder and piston represent a degree of strength which could not be attained with twice the amount of detail, if gearing, screws, levers, or other devices were employed instead.It remains to add a few words on the position which ancient and modern philosophy respectively occupy towards theology. Here their relation is one of contrast rather than of resemblance. The Greek thinkers start at an immense distance from religious belief, and their first allusions to it are marked by a scornful denial of its validity. Gradually, with the transition from physical to ethical enquiries, an approximation between the two is brought about, though not without occasional returns to their former attitude of hostility. Finally, in presence of a common danger they become interwoven and almost identified with one another; while the new religion against which they make common cause, itself presents the same spectacle of metaphysical and moral ideas entering into combination with the spontaneous products of popular mythology. And be it observed that throughout the whole of this process action and reaction were equal and contrary. The decline and corruption of philosophy was the price paid for the elevation and purification of religion. While the one was constantly sinking, the other was constantly rising, until they converged on the plane of dogmatic theology. By the very circumstances of the case, an opposite course has been imposed on the development of modern philosophy. Starting from an intimate union with religion, it slowly disengages itself from the compromising alliance; and, although, here also, the normal course of ideas has been interrupted by frequent reactions, the general movement of European thought has been no less decidedly towards a complete emancipation from the popular beliefs than the movement of Greek thought had been towards their conciliation and support.
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