+737+. _Persia._ The Mazdean theistic system presents special difficulties.[1288] The nature of its divine world is remarkable, almost unique, and the literature that has come down to us was edited at a comparatively late period, probably not before the middle of the third century of our era, so that it is not always easy to distinguish the earlier and the later elements of thought. It is generally regarded as certain that the two branches of the Aryan race, the Indian and the Persian, once dwelt together and formed one community, having the same general religious system: the material of spirits is substantially the same in the two and they have certain important names in common--to the Indian Asura, Soma, Mitra, the Persian Ahura, Haoma, Mithra correspond in form exactly. But in the way in which this material was modified and organized the two communities differ widely. +738+. The peculiarity of the Persian system is that it practically disregards all the old gods except Mithra and Anahita, substituting for them beings designated by names of qualities, and organizes all extrahuman Powers in two classes--one under the Good Spirit (Spenta Mainyu), the other under the Bad Spirit (Angro Mainyu). The former is attended by six great beings, Immortal Spirits (Amesha-spentas): Good Mind, Best Order or Law, Holy Harmony or Wisdom, Piety, Well-being, Immortality.[1289] In the Gathas, which are commonly held to be the most ancient Zoroastrian documents, these attendants of the supreme god are often nothing but qualities, but on the other hand are often personified and worshiped. The rival of the Good Spirit is surrounded similarly by lying spirits (_drujas_), among whom one, Aeshma, holds a prominent place. The two divine chiefs stand side by side in the earliest literature almost as coequal powers; but it is explained that the wicked one is to be destroyed with all his followers. +739+. In some of the early hymns (Yaçnas) Mithra is closely attached to Ahura Mazda--the two are called "the lofty and imperishable ones." The goddess Anahita, first mentioned in an inscription of Artaxerxes II, and described only in the late Fifth Yasht, appears to have been originally a deity of water. It was, doubtless, her popularity that led to her official recognition by Artaxerxes; possibly her formal recognition by the Mazdean leaders was a slow process, since she does not appear in the older Avesta. In the Yasht she receives worship (being in the form of a beautiful young woman) as the dispenser of all blessings that come from pure water; she is said to have been created by Ahura Mazda, and is wholly subordinated to him. Besides these two a great number of lesser gods are mentioned; the latter, apparently the old local gods and spirits here subordinated to the supreme god, are unimportant in the official cult. The souls of the departed also become objects of worship.