The good and the evil spirits are regarded as active, the one on the beneficent, the other on the injurious side of nature. It was a step in advance when the reform arrived at the conception, that as the good and evil spirits ruled the life of nature and man, so in the beginning of the world, at the time of its origin, the good and evil spirits must have been active; the good was from the beginning the work of the good; the evil the work of the evil. As the heavenly and infernal spirits were regarded as in perpetual activity, the reform could not here, as in India, look on nature and men as emanations from a being in repose--from the world-soul--the nature of which became ever less pure and bright, less really itself, as the emanations advanced. Instead of an emanation, the active force and contrast of the spirits gave rise to the idea that the world was brought into being by the will and power of the two supreme spirits to a creation of the world. The good side of the world must have been the work of the chief of the good spirits, the evil side the work of the evil. Auramazda created the good, but immediately he created it, Angromainyu created the evil in order to destroy the good. And as at the creation, so also in the created world, the mutual opposition of the good and evil god, the struggle of their hosts, goes on. There is no direct contest between Auramazda and Angromainyu; they operate against each other for increase and destruction, life and death, and for the souls of men; the direct conflict against evil remains, even after the reform, with the old spirits, with Mithra, Verethragna, Çraosha, and Tistrya.