[Footnote 336: The same concept is found in the Platonic Dialogue between Sokrates and Euthyphrôn. 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?" Euthyphrôn 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: Τὺ δὲ φρόνημα τοῦ πνεὺματος ζωὴ καὶ εὶρἡνη. See also Ruskin, "Sesame," p. 63.] [Footnote 342: Major Jacob, "Manual of Hindu Pantheism," Preface.] [Footnote 343: "Life and Letters of Gokulaji Sampattirâma Zâlâ and his views of the Vedânta, by Manassukharâma Sûryarâma Tripâ_th_î." 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 "Vedânta." 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 turning-point of his inner life. When the celebrated Vedânti anchorite, Râma Bâvâ, visited Junâgadh, Gokulaji became his pupil. When another anchorite, Paramahansa Sa_kk_idânanda, passed through Junâgadh on a pilgrimage to Girnar, Gokulaji was regularly initiated in the secrets of the Vedânta. He soon became highly proficient in it, and through the whole course of his life, whether in power or in disgrace, his belief in the doctrines of the Vedânta supported him, and made him, in the opinion of English statesmen, the model of what a native statesman ought to be.]