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ONE:Cores are employed mainly for what may be termed the displacement of metal in moulds. There is no clear line of distinction between cores and moulds, as founding is now conducted; cores may be of green sand, and made to surround the exterior of a piece, as well as to make perforations or to form recesses within it. The term 'core,' in its technical sense, means dried moulds, as distinguished from green sand. Wheels or other castings are said to be cast in cores when the moulds are made in pieces and dried. Supporting and venting cores, and their expansion, are conditions to which especial attention [95] is called. When a core is surrounded with hot metal, it gives off, because of moisture and the burning of the 'wash,' a large amount of gas which must have free means of escape. In the arrangement of cores, therefore, attention must be had to some means of venting, which is generally attained by allowing them to project through the sides of the mould and communicate with the air outside.

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ONE:"I expect you'll get orders from five or six addresses," said Prout. "If so, send the stuff on, not too much at a time, and ask for references. You'll get the reference, of course; in other words, Jones and Company, of Gray's Inn, will recommend Smith and Company, of Market Street. When you get all the references in let me know, because by that means I shall be in possession of every address used by these fellows."

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TWO:"Well, it seems that the civilians cannot understand that only soldiers may fight soldiers, and for that reason the whole place has been set on fire."

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TWO:A survey of the Socratic philosophy would be incomplete without some comment on an element in the life of Socrates, which at first sight seems to lie altogether outside philosophy. There is no fact in his history more certain than that he believed himself to be constantly accompanied by a Daemonium, a divine voice often restraining him, even in trifling matters, but never prompting to positive action. That it was neither conscience in our sense of the word, nor a supposed familiar spirit, is now generally admitted. Even those who believe in the supernatural origin and authority of our moral feelings do not credit them with a power of divining the accidentally good or evil consequences which may attend on our most trivial and indifferent actions; while, on the other hand, those feelings have a positive no less than a negative161 function, which is exhibited whenever the performance of good deeds becomes a duty. That the Daemonium was not a personal attendant is proved by the invariable use of an indefinite neuter adjective to designate it. How the phenomenon itself should be explained is a question for professional pathologists. We have here to account for the interpretation put upon it by Socrates, and this, in our judgment, follows quite naturally from his characteristic mode of thought. That the gods should signify their pleasure by visible signs and public oracles was an experience familiar to every Greek. Socrates, conceiving God as a mind diffused through the whole universe, would look for traces of the Divine presence in his own mind, and would readily interpret any inward suggestion, not otherwise to be accounted for, as a manifestation of this all-pervading power. Why it should invariably appear under the form of a restraint is less obvious. The only explanation seems to be that, as a matter of fact, such mysterious feelings, whether the product of unconscious experience or not, do habitually operate as deterrents rather than as incentives.

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TWO:"10. Falloise, alderman.

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TWO:The requirements which Epicureanism failed to meet, were, to a great extent, satisfied by Stoicism. This philosophy had, from a comparatively early period, won the favour of a select class, but had been temporarily overshadowed by the popularity of its hedonistic and anti-religious rival, when a knowledge of the Greek systems first became diffused through Italy.169 The uncouth language of the early Stoics and the apparently unpractical character of their theories doubtless exercised a repellent effect on many who were not out of sympathy with their general spirit. These difficulties were overcome first by Panaetius, and then, to a still greater extent, by Posidonius, the elder contemporary and friend of Pompeius and Cicero, who was remarkable not only for his enormous learning but also for his oratorical talent.267 It seems probable that the lessons of this distinguished man marked the beginning of that religious reaction which eventually carried all before it. We have already seen how he abandoned the rationalistic direction struck out by his predecessor, Panaetius; and his return to the old Stoic orthodoxy may very well have responded to a revival of religious feeling among the educated Roman public, who by this time must have discovered that there were other ways of escaping from superstition besides a complete rejection of the supernatural.

THREE:The final defeat of polytheism proved, in some respects, an advantage to Neo-Platonism, by compelling it to exchange theological controversy for studies which could be prosecuted, at least for a time, without giving umbrage to the dominant religion. At Alexandria the new spiritualism was associated, on genuinely Platonic principles, with the teaching of geometry by the noble and ill-fated Hypatia. In all the Neo-Platonic schools, whether at Rome, at Alexandria, at Constantinople, or at Athens, the writings of Plato and Aristotle were attentively studied, and made the subject of numerous commentaries, many of which are still extant. This return to the two great masters of idealism was, as we have already said, the most valuable result of the metaphysical revival, and probably contributed more than any other cause to the preservation of their works amidst the general wreck of ancient philosophical literature. Finally, efforts were made to present the doctrine of Plotinus under a more popular or a more scientific form, and to develope it into systematic completeness.