y. 9. Part of
some other ceremony. 10. Offered for the sake of the Devas. 11.
Performed before going on a journey. 12. _S_raddha for the sake of
wealth. The _s_raddhas may be performed in one's own house, or in some
secluded and pure place. The number performed each year by those who
can afford it varies considerably; but ninety-six appears to be the
more common. The most fervent are the twelve new-moon rites; four Yuga
and fourteen Manu rites; twelve corresponding to the passages of the
sun into the zodiacal mansions, etc.--A. W.]

[Footnote 335: See "Hibbert Lectures," new ed. pp. 243-255.]

[Footnote 336: The same concept is found in the Platonic Dialogue
between Sokrates and Euthyphron. The philosopher asks the diviner to
tell what is holy and what impiety. "That which is pleasing to the
gods is holy, and that which is not pleasing to them is impious"
promptly replies the mantis, "To be holy is to be just," said
Sokrates; "Is the thing holy because they love it, or do they love it
because it is holy?" Euthyphron hurried away in alarm. He had
acknowledged unwittingly that holiness or justice was supreme above
all gods; and this highest concept, this highest faith, he dared not
entertain.--A. W.]

[Footnote 337: In Chinese we find that the same three aspects of
religion and their intimate relationship were recognized, as, for
instance, when Confucius says to the Prince of Sung: "Honor the sky
(worship of Devas), reverence the Manes (worship of Pit_ri_s); if you
do this, sun and moon will keep their appointed time (_Ri_ta)."
Happel, "Altchinesische Reichsreligion," p. 11.]

[Footnote 338: Rig-Veda I. 164, 46; "Hibbert Lectures," p. 311.]

[Footnote 339: Rig-Veda X. 114, 5; "Hibbert Lectures," p. 313.]

[Footnote 340: Rig-Veda I. 164, 4.]

[Footnote 341: [Greek: Tu de phronema tou pneumatos zoe kai eirene]. See
also Ruskin, "Sesame," p. 63.]

[Footnote 342: Major Jacob, "Manual of Hindu Pantheism," Preface.]

[Footnote 343: "Life and Letters of Gokulaji Sampattirama Zala and his
views of the Vedanta, by Manassukharama Suryarama Tripa_th_i." Bombay,
1881.

As a young man Gokulaji, the son of a good family, learned Persian and
Sanskrit. His chief interest in life, in the midst of a most
successful political career, was the "Vedanta." A little insight, we
are told, into this knowledge turned his heart to higher objects,
promising him freedom from grief, and blessedness, the highest aim of
all. This was the tur