Chapter 9
As the two invisible explorers quietly observed the subject, Val activated and study the Historical Earth's Journal of the Past that stated: "The Planetary Federation's New World Hub Laboratory had satisfied the numbers requirement for Upgraded Human and explorer-missionaries after the Earth had recovered from sanitation started the dispersal of improved human armed with five percent new genes for language, initiatives and innovation. Since Noah 7,650 Earth years ago when planet Earth was flooded with fires of sanitation, the Federation kept on monitoring the human progress. It appeared in the Journal of the Past that the sanitation was not hundred percent. Strip of lands along the continental shelves surrounded by wide body of water were not sanitized since no huge animal predators were present, however few indigenous human dwells as hunter-gatherers. These are the people with lesser knowledge and should try to catch-up since their brain had already evolved in sizes." The journal ends marked with double asterisk.
This was the period in the middle part of 7th century as displayed on their gadgets Earth sequence of time and Zoroaster's popularity was on its peak in preaching Persians righteousness and enlightenment. He was known the greatest prophet of ancient Persia who established the worship of Ahura Mazda, the Supreme Lord of the Universe and to fulfill the Divine Mission. His own original writings, the precious Gathas in the Avestan language, indicate that he was a God-intoxicated person.
.
Zoroaster's father was the venerable Porushaspo and his mother Dughdhvo. Zoroaster was born in the west of Persia in Takht-e-Suleman in the district of Azerbaijan. He was a direct descendant in the royal line of the house of Manushcihar, the ancient King of Persia.
.
The Prophet of Persia is known to his followers as Zarathustra. (Possessor of yellow or old camels. 'Ustra' means camels.)
.
When the Prophet of Persia was born, nature rejoiced. The trees, rivers and flowers expressed their joy and delight. The demons were frightened. As soon as the child was born, he did not cry like an ordinary mortal. He made a loud laughter. Many angels and archangels came to adore him. On this particular junction the ancient foot note stated:
"One of the squadron member engaged with Earthling woman and fertilized, however because people of these particular period could not understand due to the wide gap of planetary civilizations, some sort of figure of speech were necessary and implied. During the child growing up protection were extended until a grown up man." So from those Earthling's ambiguities, they called the visiting people from our planet angels and god," and worshipped Izra's great, great, great ancestors."
Zoroaster's family name was 'Spitam, which means 'White'. Zoroaster had two elder brothers and two younger brothers. The birth of Zoroaster was miraculous. The glory of Ahura Mazda descended from heaven and entered the house of the future mother of the prophet. When she was pregnant, archangels came to her and worshipped and praised the unborn child.
.
Zoroaster married three times and had many children. His first wife had one son and three daughters. The youngest daughter Pourucista married Jamaspa, who was the uncle of Zoroaster's third wife. Zoroaster had two sons by his second wife.
.
We know very little of the early life of Zoroaster. Even when he was a boy, he showed great wisdom. He argued with wise men and censured the heretics.
.
Demons and evil spirits tried to kill him. The Turanian King Durasrobo also tried to kill the child, but the life of the prophet was miraculously saved by the all-merciful Lord.
.
Zoroaster developed dispassion when he reached age of sixteen. The objects of the world lost all attraction for him. He despised all mundane pleasures. He did away all sensual cravings. He showed intense love and compassion for all living beings.
.
Zoroaster left his home at the age of twenty and wandered from place to place. He led a life of purity and righteousness. He roamed about in forests. He lived alone in caves and mountain-tops. He controlled his tongue and subjugated his other senses. He was very abstemious in his diet. He spent his time in calm meditation.
There is no scholarly consensus on when he lived. Some scholars, using linguistic and socio-cultural evidence, suggest a dating to somewhere in the second millennium BCE. Other scholars date him to the 7th and 6th centuries BCE as a near-contemporary of Cyrus the Great and Darius the Great. Zoroastrianism eventually became the official state religion of ancient Persia particularly during the era of the Achaemenid Empire—and its distant subdivisions from around the 6th century BCE until the 7th century CE, when the religion itself began to decline following the Zoroaster is credited with authorship of the Gathas as well as the Yasna Haptanghaiti, a series of hymns composed in his native Avestan dialect that comprise the core of Zoroastrian thinking. Little is known about Zoroaster; most of his life is known only from these scant texts. By any modern standard of historiography, no evidence can place him into a fixed period and the historical surrounding him may be a part of a trend from before the 10th century CE that historicizes legends and myths.
In Avestan, Zaraθuštra is generally accepted to derive from an Old Persian Zaratuštra. The element half of the name Zustra is thought to be the Indo-Persian root for "camel", with the entire name meaning "he who can manage camels." Reconstructions from later Persian language particularly from the Middle Persian 300 BCE Zardusht which is the form that the name took in the 9th to 12th century Zoroastrian
texts suggest that Zaratustra might be a zero grade form of Zaratustra. Subject then to whether Zaratustra derives from Zarantustra or several interpretations.
The name is attested in Classical Armenian sources as Zradast (with the variant Zradešt). The most important of these testimonies were provided by the Armenian. The spelling Zradašt was formed through an older form which started with zur. Middle Persian spoken form Zur(a)dušt. There is no consensus on the dating of Zoroaster; the Avesta gives no direct information about it, while historical sources are conflicting. Some scholars base their date reconstruction on Proto-Indo-Persian religion, and thus his origin is considered to have been somewhere in northeastern Persia and sometime between 1500 and 500 BCE.
The basis of this theory is primarily proposed on linguistic similarities between the Old Avestan language of the Zoroastrian Gathas and the Sanskrit of the Rigveda circa 1700–1100 BCE, a collection of early Vedic hymns. Both texts are considered to have a common archaic Indo-Persian origin. The Gathas portray an ancient Stone-Bronze Age bipartite society of warrior-herdsmen and priests compared to Bronze tripartite society; some conjecture that it depicts the Yaz culture, and that it is thus implausible that the Gathas and Rigveda could have been composed more than a few centuries apart. The scholars suggest that Zoroaster lived in an isolated tribe or composed the Gathas before the 1200–1000 BCE migration by the Persians from the steppe to the Persian Plateau. The shortfall of the argument is the vague comparison, and the archaic language of Gathas does not necessarily indicate time difference.
Other scholars propose a period between 7th and 6th century BCE, for example, circa 650–600 BCE or 559–522 BCE. The latest possible date is the mid 6th century BCE, at the time of Achaemenid Empire's Darius I, or his predecessor Cyrus the Great. This date gains credence mainly from attempts to connect figures in Zoroastrian texts to historical personages; thus some have postulated that the mythical Vishtaspa who appears in an account of Zoroaster's life was Darius I's father, also named ishtaspa or Hystaspes in Greek.
However, if this were true, it seems unlikely that the Avesta would not mention that Vishtaspa's son became the ruler of the Persian Empire, or that this key fact about Darius's father would not be mentioned in the Behistun Inscription. It is also possible that Darius I's father was named in honor of the Zoroastrian patron, indicating possible Zoroastrian faith by Arsames
Classical scholarship in the 6th to 4th century BCE believed he existed six thousand years before Xerxes I's invasion of Greece in 480 BCE Xanthus, Eudoxus, Aristotle, Hermippus, which is a possible misunderstanding of the Zoroastrian four cycles of 3000 years e.g. 12,000 years. This belief is recorded by Diogenes Laërtius, and variant readings could place it six hundred years before Xerxes I, somewhere before 1000 BCE. However Diogenes also mentioned Hermodorus belief that Zoroaster lived five thousand years before the Trojan War, which would mean he lived around 6200 BCE. The 10th-century Suda provides a date of "500 years before Plato" in the late 10th century BCE Pliny the Elder cited Eudoxus who also placed his death six thousand years before Plato circa 6300 BCE. Other pseudo-historical constructions are those of Aristoxenus who recorded Zaratas the Chaldeaean to have taught Pythagoras in Babylon, or lived at the time of mythological Ninus and Semiramis. According to Pliny the Elder, there were two Zoroasters. The first lived thousands of years ago, while the second accompanied Xerxes I in the invasion of Greece in 480 BCE. Some scholars propose that the chronological calculation for Zoroaster was developed by Persian magi in the 4th century BCE, and as the early Greeks learned about him from the Achaemenids, this indicates they did not regard him as a contemporary of Cyrus the Great, but as a remote figure.
Some scholars later pseudo-historical and Zoroastrian sources the Bundahishn, which references a date "258 years before Alexander" place Zoroaster in the 6th century BCE, which coincided with the accounts by Ammianus Marcellinus from the 4th century CE. The traditional Zoroastrian date originates in the period immediately following Alexander the Great's conquest of the Achaemenid Empire in 330 BCE. The Seleucid rulers who gained power following Alexander's death instituted an "Age of Alexander" as the new calendric epoch. This did not appeal to the Zoroastrian priesthood who then attempted to establish an "Age of Zoroaster". To do so, they needed to establish when Zoroaster had lived, which they accomplished by counting back the length of successive generations, until they concluded that Zoroaster must have lived "258 years before Alexander." This estimate then re-appeared in the 9th- to 12th-century Arabic and Pahlavi texts of Zoroastrian tradition, like the 10th century Al-Masudi who cited a prophecy from a lost Avestan book in which Zoroaster foretold the Empire's destruction in three hundred years, but the religion would last for a thousand years. The birthplace of Zoroaster is also unknown, and the language of the Gathas is not similar to the proposed north-western and north-eastern regional dialects of Persia. It is also suggested that he was born in one of the two areas and later lived in the other area.
Yasna 9 and 17 cite the Ditya River in Airyanem Middle Persian as Zoroaster's home and the scene of his first appearance. The Avesta both Old and Younger portions does not mention the Achaemenids or of any West Persian tribes such as the Medes, Persians, or even Parthians. The Farvardin Yasht refers to some Persian peoples that are unknown in the Greek and Achaemenid sources about the 6th and 5th century BCE Eastern Persia. The Vendidad contain seventeen regional names, most of which are located in north-eastern and eastern Persia.
However, in Yasna 59.18, the zaraθuštrotema, or supreme head of the Zoroastrian priesthood, is said to reside in 'Ragha' (Badakhshan). In the 9th- to 12th-century Middle Persian texts of Zoroastrian tradition, this 'Ragha' and with many other places appear as locations in Western Persia. While the land of Media does not figure at all in the Avesta the westernmost location noted in scripture is Arachosia, the Būndahišn, or "Primordial Creation," puts Ragha in Media.
Apart from these indications in Middle Persian sources that are open to interpretations, there are a number of other sources. The Greek and Latin sources are divided on the birthplace of Zarathustra.
On the other hand, in post-Islamic sources Shahrastani 1086–1153 and
Persian writer originally from Shahristān, present-day Turkmenistan, proposed that Zoroaster's father was from Atropatene (also in Medea) and his mother was from Rey. Coming from a reputed scholar of religions, this was a serious blow for the various regions who all claimed that Zoroaster originated from their homelands, some of which then decided that Zoroaster must then have then been buried in their regions or composed his Gathas there or preached there. Also Arabic sources of the same period and the same region of historical Persia consider Azerbaijan as the birthplace of Zarathustra. By the late 20th century, most scholars had settled on an origin in eastern Greater Iran. Gnoli proposed Sistan, Baluchistan (though in a much wider scope than the present-day province) as the homeland of Zoroastrianism.
The rings of the Fravashi
Zoroaster is recorded as the son of Pourušaspa of the Spitamans or Spitamids (Avestan spit mean "brilliant" or "white"; some argue that Spitama was a remote progenitor) family, and Dugdōw, while his great-grandfather was Haēčataspa. All the names appear appropriate to the nomadic tradition. His father's name means "possessing gray horses" (with the word aspa meaning horse), while his mother's means "milkmaid". According to the tradition, he had four brothers, two older and two younger, whose names are given in much later Pahlavi work.
The training for priesthood probably started very early around seven years of age. He became a priest probably around the age of fifteen, and according to Gathas, he gained knowledge from other teachers and personal experience from traveling when he left his parents at age twenty. By the age of thirty, he experienced a revelation during a spring festival on the river bank he saw a shining Being, who revealed himself as Vohu Manah (Good Purpose) and taught him about Ahura Mazda (Wise Lord) and five other radiant figures. Zoroaster soon became aware of the existence of two primal Spirits, the second being Angra Mainyu (Destructive Spirit), with opposing concepts of Asha (order) and Druj (deception). Thus he decided to spend his life teaching people to seek Asha. He received further revelations and saw a vision of the seven Amesha Spenta, and his teachings were collected in the Gathas and the Avesta.
Disciples of Zoroaster centered in Nineveh.
Eventually, at the age of about forty-two, he received the patronage of queen Hutaosa and a ruler named Vishtaspa, an early adherent of Zoroastrianism possibly from Bactria.
According to the tradition, he lived for many years after Vishtaspa's conversion, managed to establish a faithful community, and married three times. His first two wives bore him three sons, Isat Vâstra, Urvatat Nara, and Hvare Chithra, and three daughters, Freni, Thriti, and Pouruchista. His third wife, Hvōvi, was childless. Zoroaster died when he was 77 years and 40 days old. The later Pahlavi sources like Shahnameh, instead claim that an obscure conflict with Tuiryas people led to his death, murdered by a karapan.
Cypress of Kashmar
The Cypress of Kashmar is a mythical cypress tree of legendary beauty and gargantuan dimensions. It is said to have sprung from a branch brought by Zoroaster from Paradise and to have stood in today's Kashmar in northeastern Persia and to have been planted by Zoroaster in honor of the conversion of King Vishtaspa to Zoroastrianism. According to the Persian physicist and historian Zakariya al-Qazwini King Vishtaspa had been a patron of Zoroaster who planted the tree himself. In his ʿAjā'ib al-makhlūqāt wa gharā'ib al-mawjūdāt ("The Wonders of Creatures and the Marvels of Creation"), he further describes how the Al-Mutawakkil in 247 AH (CE) caused the mighty cypress to be felled, and then transported it across Persia, to be used for beams in his new palace at Samarra. Before, he wanted the tree to be reconstructed before his eyes. This was done in spite of protests by the Persians, who offered a very great sum of money to save the tree. Al-Mutawakkil never saw the cypress, because he was murdered by a Turkic soldier (possibly in the employ of his son) on the night when it arrived on the banks of the Tigris.
An 8th-century Tang dynasty Chinese clay figurine of a Sogdian man an Eastern Persian person wearing a distinctive cap and face veil, possibly a camel rider or even a Zoroastrian priest engaging in a ritual at a fire temple, since face veils were used to avoid contaminating the holy fire with breath or saliva.
A number of parallels have been drawn between Zoroastrian teachings and Islam. Such parallels include the evident similarities between Amesha Spenta and the archangel Gabriel, praying five times a day, covering one's head during prayer, and the mention of Thamud and Iram of the Pillars in the Quran. These may also indicate the vast influence of the Achaemenid Empire on the development of either religion.
The Sabaeans, who believed in free will coincident with Zoroastrians, are also mentioned in the Quran. Like the Greeks of classical antiquity, Islamic tradition understands Zoroaster to be the founding prophet of the Magians. The 11th-century Cordoban Ibn Hazm (Zahiri school) contends that Kitabi "of the Book" cannot apply in light of the Zoroastrian assertion that their books were destroyed by Alexander. Citing the authority of the 8th-century al-Kalbi, the 9th- and 10th-century Sunni historian al-Tabari (648) reports that Zaradusht bin Isfiman (an Arabic adaptation of "Zarathustra Spitama") was an inhabitant of Israel and a servant of one of the disciples of the prophet Jeremiah. According to this tale, Zaradusht defrauded his master, who cursed him, causing him to become leprous ( Elisha's servant Gehazi in Jewish Scripture).
The apostate Zaradusht then eventually made his way to Balkh (present day Afghanistan) where he converted Bishtasb ( Vishtaspa), who in turn compelled his subjects to adopt the religion of the Magians. Recalling other tradition, al-Tabari (I681–683) recounts that Zaradusht accompanied a Jewish prophet to Bishtasb/Vishtaspa. Upon their arrival, Zaradusht translated the sage's Hebrew teachings for the king and so convinced him to convert (Tabari also notes that they had previously been Sabis) to the Magian religion.
As regards the recognition of a prophet, Zoroaster has said: "They ask you as to how should they recognize a prophet and believe him to be true in what he says; tell them what he knows the others do not, and he shall tell you even what lies hidden in your nature; he shall be able to tell you whatever you ask him and he shall perform such things which others cannot perform.
The Ahmadiyya Community views Zoroaster as a Prophet of Allah and describe the expressions of the all-good Ahura Mazda and evil Ahriman as merely referring to the coexistence of forces of good and evil enabling humans to exercise free will.
Manichaeism considered Zoroaster to be a figure in a line of prophets of which Mani (216–276) was the culmination. Zoroaster's ethical dualism is—to an extent—incorporated in Mani's doctrine, which viewed the world as being locked in an epic battle between opposing forces of good and evil. Manicheanism also incorporated other elements of Zoroastrian tradition, particularly the names of supernatural beings; however, many of these other Zoroastrian elements are either not part of Zoroaster's own teachings or are used quite differently from how they are used in Zoroastrianism.
Zoroaster appears in the Baháʼí Faith as a "Manifestation of God", one of a line of prophets who have progressively revealed the Word of God to a gradually maturing humanity. Zoroaster thus shares an exalted station with Abraham, Moses, Krishna, Jesus, Muhammad, the Báb, and the founder of the Baháʼí Faith, Bahá'u'lláh. Shoghi Effendi, the head of the Baháʼí Faith in the first half of the 20th century, saw Bahá'u'lláh as the fulfillment of a post-Sassanid Zoroastrian prophecy that saw a return of Sassanid emperor Bahram Shoghi Effendi also stated that Zoroaster lived roughly 1000 years before Jesus.
Zoroaster experienced Samadhi or communion with Ahura Mazda, the Supreme Lord of the Universe, on the top of Mount Sabatam. He had prophetic divine visions. He conversed directly with Ahura Mazda and received the wisdom of the Lord. He received seven revelations from Ahura Mazda. At the age of thirty, he came out as the Prophet of God. After receiving the divine light of revelation, he became the renowned messenger of Ahura Mazda.
.
Several archangels helped Zoroaster in the spiritual path. Archangels are divine messengers of the highest order. They are the attendants of Ahura Mazda. They correspond to the Siva-Ganas—the attendants of Lord Siva;—and to Jaya, Vijaya, Nanda, Sunanda, etc.—the attendants of Lord Vishnu. They are the guardian-deities or the Lokapalas of the world. Zoroaster had direct conversation with these archangels.
.
Vohumanah is the archangel of good thought. He is also the presiding Lord of domestic animals. He appeared before Zoroaster and helped him to cast off the physical sheath and directed his soul to the supreme abode of Ahura Mazda.
When Zoroaster was coming down from the celestial abode of Ahura Mazda, he was terribly attacked by the evil force Ahriman, the Satan of Zoroastrianism. Ahriman wanted to kill Zoroaster, but Zoroaster's spiritual powers saved him. The Prophet became the master of all demons after conquering Ahriman. He began to preach again.
.
Zoroaster experienced a second vision. The same archangel asked the prophet to take great care of the animals and to protect them.
.
Then Zoroaster conversed in his third vision with Asha Vahishta, the archangel of righteousness who is the presiding Lord of sacred fires. The archangel commanded Zoroaster to protect the sacred fire and all fires.
.
Zoroaster conversed with Khehathra Vairya, the archangel of good royalty who is the presiding Lord of metals. The archangel commanded the Prophet to take care of the metals. Then Zoroaster conversed with Spenta Armaith, the archangel of modesty, who is the presiding Lord of earth. Then he conversed with Hauravatat, the archangel of health who is the presiding Lord of the waters. Lastly, he conversed with Ameretat, the archangel of immortality who presides over plants.
.
Zoroaster had a perfect knowledge of the celestial hierarchy of gods through these visions. Zend Avesta, which is the Bible and the Gita of the Parsis, contains the wisdom which the Prophet received from Ahura Mazda, the Supreme Lord.
.
The divine experiences of Zoroaster are similar to the experiences of Satyakama Jabala of the Chhandogya Upanishad. The Wind-God, the God of Fire, the Sun-God, and Varuna or the presiding Deity of the Waters imparted divine wisdom to Satyakama. Archangel Vahishta is the Fire-God or Agni of the Hindus. Archangel Hauravatat is Varuna of the Hindus.
.
Zoroaster disliked the Kavis and the Karpans, who were the chiefs of the demon-worshipers. The Karpans were devoted to rites and ceremonies. They were addicted to the use of Homa, the intoxicating drink, in their religious ceremonies. The Prophet tried to convert all the demon-worshipers, the evil men and women and their chiefs, viz., the Kavis and the Karpans. The Kavis and the Karpans were the priests. Naturally, all orthodox priests are opponents of broad reforms. Zoroaster failed in his attempt.
.
Zoroaster traveled from place to place. He went to India and China, but no one received his message in the beginning. He first converted his own cousin Maidhyoi-madnha. This disciple remained faithful to Zoroaster till the end of his life.
.
The Kavis and the Karpans, the learned priests of the courts, poisoned the ears of Vishtasp, the Sovereign of Persia. They intrigued against the Prophet and accused him before the king of being a sorcerer. They persuaded the king to put him in prison to die of starvation. Zoroaster remained in the prison for sometimes and was saved by the Lord.
.
The favorite black horse of the king fell ill. Its four legs were drawn up into its belly. Zoroaster sent word to the king that he would cure the horse. He imposed four conditions, which the king readily accepted. Vishtasp had to accept the new faith. He had to consent that his son Isfendiar would defend the new faith. Zoroaster was to be allowed to convert Queen Hutaosa. The king had to reveal the names of all those who had plotted against Zoroaster and punish them. When each leg of the horse came out, each of the four conditions was granted by the king.
.
The king, in turn, demanded that four conditions of his should be accepted by Zoroaster. First, the king wanted to know his final destiny and his place in heaven; second, he wanted that his body might become invulnerable; third, he desired that he might have universal knowledge; and lastly, the king wished that his soul might not leave his body until the resurrection. Three archangels appeared before the king and the queen and dazzled their eyes. The king and the queen trembled at their sight. They heard the voice from the light which said that they had come at the command of the Lord to show the king and the queen the glory of the religion of Zoroaster.
.
King Vishtasp was convinced. He was also convinced of the supernatural powers of the Prophet. He fell at the feet of Zoroaster, accepted his creed and worshipped him as the Prophet of Iran. He experienced a glimpse of heaven. The archangel Ashavahishta gave the king nectar to drink. The queen and other chieftains, and also the brother of the king, and Frashaoshtra, the father-in-law of Zoroaster, became devoted followers of Zoroastrianism. The new faith spread far and wide with the help of the royal patron. The masses also accepted the new faith. Zoroastrianism became the religion of the Iranian Kingdom.
.
The success of the new religion became the cause for two bitter religious wars between Persia and Turan. Zarir, the brother of King Vishtasp and the king himself defeated the enemies. Zarir played a wonderful part. He was a formidable hero in the war. His gallantry was beyond description. But he was treacherously slain by a poisoned spear hurled from behind by Vidrasfsh. Aryasp, the Turanian king, promised to give his daughter in marriage to Vidrasfsh for doing this horrible, ignominious act.
.
Bastwar, the young son of Zarir, a mighty hero, who might be called a Maharatha, who was equal in strength to Bhishma, killed Vidrasfsh and defeated Aryasp. King Aryasp again invaded Persia eighteen years after his defeat. He destroyed the temples, killed the priests and burn the Zend Avesta. In the second war, the hero was Ispendiar, the son of King Vishtasp. He defeated Aryasp, drove him out of Persia and killed him.
.
The Prophet of Persia was praying before the altar in the temple of Nush-Adar with a rosary in his hand. Bratrok-resh, a Turanian warrior killed the prophet with his sword.
.
Zoroaster threw his rosary at Bratrok-resh. A fire proceeded from the rosary. It fell on Bratrok-resh and destroyed him. Zoroaster died at the age of seventy-seven. Thus the glorious Prophet of Persia, the great messenger of Ahura Mazda and the founder of Zoroastrianism or the religion of Mazda-worship passed away.
.
Zoroaster did many miracles. He carried out the behests of the angels. He protected the fires and the cattle. He healed the sick and restored the sight of a blind man. He had a great reputation as a scholar and physician. He established many fire-temples. He spread the new faith all over the country. He suppressed the worship of demons, witchcraft and sorcery. He drove pestilence and removed national calamities and disasters. He cured diseases, counteracted the noxious creatures and brought abundant rain on earth.
.
Zoroaster was pious, noble and compassionate. His message was the noble message of high moral life which paves the way for the attainment of immortality and eternal bliss and the doctrine of the God of Righteousness or Ahura Mazda. "Love the righteous. Have compassion for the distressed." These constitute Zoroaster's main ethical teachings.
After the silent litany, Izra and Val decided not to disturb Zoroaster anymore for they know the end is near and inevitable. They silently zoomed up and made some few leisure rounds along the hills of greenery and went back to their saucer craft idling just above the cloud. The boarded through the open chute and rested a while on their table. Isyx the navigator, and Antyx the co-pilot were asleep on their reclining chairs and they did not bother to wake them up but just went straight down below to be rested and have their much needed sleep. Izra catered Val where a small round bed and a small table adjacent to toilet and bath and something like a robotic kitchenette. They kissed and lied down to make love. Panting but rested as they full asleep.
.
Outside the misty weather of winter on the western part of Persia, the three space craft stayed dormant perching on the thick cloud with the action of anti-gravity features. It was night time and the stars were stretching out their twilights enough to create reflections on the space crafts. Inside the silvery craft the crews were in reclined to have a much needed rest and sleep. Val woke up thinking about how to meet Mithra in person and started the machine to review the records of Izra's great, great, great ancestors for Mithra as filed: …
PF files "M***SM' (reel 211 mithra)
Mithra as filed: …
PF files "M***SM' (reel 211 mithra)