As a compensation for the independent life of the ancient gods by the side of Auramazda, the priests surrounded his throne with six spirits, who were his associates and helpers. These are called Amesha Çpentas, _i.e._ the holy immortals; as good and wise kings they rule with Auramazda over the seven girdles of the earth,[248] as in India the eight protectors of the world rule over the eight zones. The views out of which these spirits arose are found in the Gathas, but they did not receive their complete form till the Gathas had been composed and generally received. Plutarch tells us that, according to the faith of the Persians, Oromazdes had created six gods: the first, the god of good disposition ([Greek: eunoia]); the second, the god of truth ([Greek: alêtheia]); the third, the god of order and law ([Greek: eunomia]); the three remaining deities were the gods of wisdom ([Greek: sophia]), of wealth ([Greek: ploutos]), and of delight in the beautiful ([Greek: epi tois kalois hêdeôn]). The two first, good disposition (Vohumano), and truth or truthfulness, we already found frequently mentioned in the Gathas, but chiefly as ideas rather than persons. With the priests Vohumano and Asha vahista (the most excellent truthfulness) became the Amesha Çpentas, who stand next to Auramazda. The Avesta speaks not only of the good way of Vohumano, but also of his acts, his dwelling, and his kingdom. According to the books of the Parsees it is his duty to protect the flocks. Asha vahista, as the truthful one, is the protector of fire, which points the right path, and, according to the Gathas, gives the decision in the contest against the liars. According to the books of the Parsees, Asha builds the bridge of Chinvat, to which the souls come after death, making it wide when the pious souls step upon it. Not less correctly does Plutarch describe the third Amesha Çpenta as the spirit of order and law. Kshathra, _i.e._ the kingdom, the dominion, is mentioned impersonally in the Gathas; and this idea the priests have elevated into Kshathra vairya, _i.e._ the good spirit of the desired dominion, of good order and law, which is the third Amesha Çpenta. Metals were allotted to him as the king of the Ameshas.[249] The fourth figure in this circle, which Plutarch correctly describes as the spirit of wisdom, though he is wrong in calling it a god, is the earth spirit Armaiti. In the Rigveda Aramati (the earth) is a maiden worthy of praise, who, morning and evening, brings butter to Agni. In the Avesta Armaiti is "the beautiful daughter of Auramazda, the bearer (_barethri_) of cattle, of beasts of draught, and men;" with "her hands Auramazda performs pure actions," while the Gathas also ascribe to her special relations to the corporeal world.[250] Among the priests the spirit of the "patient humble earth" has become the spirit of humility and piety. According to the books of the Parsees Armaiti gives patience