Muhammad. It appears not only in his love for his first wife and
benefactress, Khadijah, but in his affection for his daughter,
Fatima. This affection has passed over to the Muslims, who call her
very beautifully 'the Salutation of all Muslims.' The Babis affirm
that Fatima returned to life in their own great heroine.

There is yet another form of religion that I must not neglect--the
Zoroastrian or Parsi faith. Far as this faith may have travelled from
its original spirituality, it still preserved in the Bab's time some
elements of truth which were bound to become a beneficial leaven. This
high and holy faith (as represented in the Gathas) was still the
religion of the splendour or glory of God, still the champion of the
Good Principle against the Evil. As if to show his respectful
sympathy for an ancient and persecuted religion the Bab borrowed
some minor points of detail from his Parsi neighbours. Not on these,
however, would I venture to lay any great stress, but rather on the
doctrines and beliefs in which a Parsi connexion may plausibly be
held. For instance, how can we help tracing a parallel between 'Ali
and the Imams on the one hand and Ahura-Mazda (Ormazd) and his council
of Amshaspands (Amesha-spentas) on the other? The founders of both
religions conceived it to be implied in the doctrine of the Divine
Omnipresence that God should be represented in every place by His
celestial councillors, who would counteract the machinations of the
Evil Ones. For Evil Ones there are; so at least Islam holds. Their
efforts are foredoomed to failure, because their kingdom has no unity
or cohesion. But strange mystic potencies they have, as all pious
Muslims think, and we must remember that 'Ali Muhammad (the Bab)
was bred up in the faith of Islam.

Well, then, we can now proceed further and say that our Parsi friends