The oldest portion of the sacred literature collected under the name of the Zend Avesta consists of five hymns (called Gathas), ascribed to Zarathustra himself. They bear many marks of high antiquity, and they acquired a peculiar sanctity, so that the later sacrificial hymns already regard them as objects of homage to which worship should be offered. Above the actual Scriptures rose a radiant figure, in which the conception of revelation { 192} was impersonated. Iranian thought was markedly idealist; each earthly object had its spiritual type, its antecedent or counterpart in the heavenly realm. The religion and law of Zarathustra had their representative in Daena, who is already celebrated with pious praise in the Avesta. Sacrifice is offered to her as she dwells in the Heavenly House, the Abode of Song. Thence Zarathustra summons her, beseeching her fellowship--she is associated with Cista, "religious knowledge"--and he asks of her mystic powers and righteousness in thought and speech and deed. Later teaching declared her to be produced by Vohu Mano, the "Good Mind" of Ahura Mazda himself (p. 131). As the actual utterance of the Lord Omniscient, the sacred Law might also be called his _mãthra çpenta_ or "Holy Word."
Jewish theology was not altogether deficient in similar conceptions. Corresponding to the Torah or Law imparted to Moses, was a heavenly Torah, infinitely richer in content. It formed one of a mysterious group of seven Realities which existed, like the Throne of Glory, Eden, and Gehenna, before the making of the earth and sky. It was a kind of epitome of all possible cosmic relations, so that as an architect frames his plan for a city, God looked into the Torah when he would create the world. Christian theology has never employed this imagery to express its conception of Revelation. But it lies at the back of the curious language of the Koran concerning the "Mother { 193} of the Book" (p. 13). Mohammedan theologians reckoned no less than ten ways in which the Prophet received his revelations. Sometimes the divine inspiration came in a dream, sometimes like the noise of a bell through which he recognised the words which Gabriel wished him to understand. Other books had been given previously to Moses, to David, to Jesus, and each nation would be summoned to its own book at the judgment. The believer in Islam recognised in the "Mother of the Book" the pre-existent or Eternal Word, which God from time to time "sent down" to his Prophet. It had definite size and aspect for Arab imagination. The commentator Jalâlain described it as existing in the air above the seventh heaven. There angel guardians defended it from theft by Satan or the change of any of its contents. It was as long as from heaven to earth, and as broad as from east to west; and its consistency was of one white pearl. Was it surprising that Mohammedan faith should support the utterance of the pious Câdi Iyâd (who died in Morocco, A.D. 1149): "The Koran, as it lies between the two covers is God's own word, which he imparted by way of inspiration to the Prophet. Therefore is it in every way inimitable, and no man can produce anything like it"?