Let such double-faced Bahais read Remey's article in the _Star of the West_,[77] entitled "Let the New follow the New," and they will see how untenable is their position. He says: "The Bahai Cause is not merely one of many phases of universal truth (as some say), but is the only living truth to-day; the only source of divine knowledge to mankind. The revelation of Jesus was for His own dispensation--that of 'the Son.' Now it is no longer the point of guidance to the world. We are in total darkness if we are refusing the revelation of the present dispensation. Bahais must be severed from all and everything that is past--things both good and bad--everything. Now all is changed. All the teachings of the past are past. Abdul Baha is now supplying all the world." We read this, with amazement at such pretensions, such groundless assumptions, yet are pleased with the ring of sincerity. We, too, say, "Let a Bahai stand for Bahaism." Even so, let a Christian stand for Christianity, and not stultify his intellect by professing to hold to both religions. But such teachings as Remey's absolutely negative the claim of Bahaism to be able to include the professors of all religions. In conclusion, Bahaism aims at being universal just as every other "ism," even as Mormonism, by persuading the world to forsake its old faiths and adopt its new dogmas. Baha[78] states in a tablet: "Blessed is the brave one, who, with a firm step, walks out of the corridors of intimacy [the old religious restrictions] and takes a place in the ranks." Is Bahaism fitted to be a universal religion? It has copied much from Christianity and Islam; it would not be strange if it has caught something of the same impetus towards universality. This is specially to be looked for in Bahaism, since it is historically a revision of Babism--revised with an aim to broadening it. Babism was notoriously unfitted to be universal. Dreyfus[79] confesses: "Looking at the Bab's work, we cannot fail to notice in it a certain sectarian particularism which would have confined to Shiah Islam its benefits." Similarly Professor Browne pronounced it[80] "utterly unfitted for the bulk of mankind," and refers to[81] "the useless, impractical, and irksome regulations and restrictions" which Baha abolished in order to make it more capable of becoming what he intended it to be--"a universal system suitable to all mankind." The question arises, Where was the Bab's power of supernatural revelation if he promulgated a system and regulations of such inferiority and destined to be superseded in less than a score of years? Among these regulations[82] were the prohibition of the learning of foreign languages, logic, philosophy, and jurisprudence, discouraging foreign travel, enjoining the expulsion of all unbelievers from the five chief provinces of Persia, together with the confiscation of their property, the destruction of all books more than 202 years old, etc.