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Rh beings, belonging to the Kingdom of Goodness, including Ahura Mazda himself, have their Fravashis, or Guardian Spirits. Spenta Mainyu alone in the realm of the good is without his Guardian Spirit. Furthermore, Spenta Mainyu does not receive homage and invocation from man, as do Ahura Mazda, the Amesha Spentas, and the Yazatas. In one passage the faithful dedicate their thoughts, words, deeds, and all to him. Spenta Mainyu, therefore, may be taken as an attribute of Ahura Mazda which is either conjointly used with the godhead as his distinguishing epithet, or occurs alone by itself to designate the Supreme Being. In this latter use, it may be said, Spenta Mainyu represents Ahura Mazda, in the same manner as the royal title 'His Majesty' is frequently used as a substitute for the name of a king.

In contradistinction to the evil creation of Angra Mainyu, or the Evil Spirit, the Avestan texts speak of the good creation as belonging to Spenta Mainyu, the Holy Spirit. He maintains the sky, the waters, the earth, the plants, and the children to be born. The stars also are spoken of as the creatures of the Holy Spirit. He created Mithra's chariot, inlaid with stars and made of heavenly substance. He is spoken of as the holier of the two spirits. He struggles with Angra Mainyu to seize the Kingly Glory. Characteristic of the highly developed type of dualism of the Younger Avestan period, we find that the two rival spirits divide their sphere of influence in regard to the wind, or Vayu. The moderate wind that is conducive of good is called the wind of Spenta Mainyu, and only to this good part of Vayu are the faithful to offer sacrifice. Snavidhka, a tyrant foe of the Iranian hero Keresaspa, haughtily exclaims that if he ever grew to manhood he would make the heavens his chariot, convert the earth into a wheel, bring down Spenta Mainyu, or the Holy Spirit, from the shining paradise, and make Angra Mainyu, or the Evil Spirit, rush up from the dreary hell, and