The Buddhist Scriptures were early grouped in three divisions under the title of the Three Baskets. The teachings of the Supremely Enlightened were of course absolutely true, and his rules for the members of his Order were of compelling authority. It was assumed {191} that they were recited correctly at an assembly held immediately after his decease. The "Buddha-Word" thus became the infallible standard of faith and practice. There are traces of provision to meet difficulties in case different elders should believe themselves to possess varying traditions of the Buddha's commands: but not even the enormous expansion of the Scriptures of the Great Vehicle, as preserved in China and Japan, shook the faith of the disciple in the authentic character of their doctrine. The higher teaching belonged to the later years of the Buddha's life, and was transmitted by special channels. It is much as if Gnosticism had established itself in the Christian Church of the second century, and had formed its literature into a Canon beside our New Testament. Nepal, according to the testimony of Bryan Hodgson, raised its sacred books into objects of worship. Chinese respect was satisfied when they were issued from time to time (p. 66) with a preface by the imperial Son of Heaven. 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."