International Language by Walter J. Clark (the lemonade war series txt) 📕
- Author: Walter J. Clark
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The following extracts, translated from the Preface to Fundamento de Esperanto (the written basic law of Esperanto), should set the question in the right light. It will be seen that Dr. Zamenhof expressly contemplates the "gradual perfection" (perfektigado) of his language, and by no means lays claim to finality or infallibility.
"Having the character of fundament, the three works reprinted in this volume must be above all inviolable (netuŝeblaj).... The fundament must remain inviolable even with its errors.... Having once lost its strict inviolability, the work would lose its exceptional and necessary character of dogmatic fundamentality; and the user, finding one translation in one edition, and another in another, would have no security that I should not make another change to-morrow, and his confidence and support would be lost.
"To any one who shows me an expression that is not good in the Fundamental book, I shall calmly reply: Yes, it is an error; but it must remain inviolable, for it belongs to the fundamental document, in which no one has the right to make any change.... I showed, in principle, how the strict inviolability of the Fundamento will always preserve the unity of our language, without however preventing the language not only from becoming richer, but even from constantly becoming more perfect. But in practice we (for causes already many times explained) must naturally be very cautious in the process of 'perfecting' the language: (a) we must not do this light-heartedly, but only in case of absolute necessity; (b) it can only be done (after mature judgment) by some central institution, having indisputable authority for the whole Esperanto world, and not by any private persons....
"Until the time when a central authoritative institution shall decide to augment (never to change) the existing fundament by rendering official new words or rules, everything good, which is not to be found in the Fundamento de Esperanto, is to be regarded not as compulsory, but only as recommended."
An attempt has been made in the preceding chapters to deal with the more important and obvious arguments put forward by those who will hear nothing of an international language. The objections are, however, so numerous, cover such a wide field, and in some cases are so mutually destructive, that it may be instructive to present them in an orderly classification.
Let us hope that they will die of exposure, like the famous appendix pilloried by Byron, and that the ingenuous one will be able to regard them as literary curiosities.
If the business of an argument is to be unanswerable, the place of honour certainly belongs to the religious argument. Any one who really believes that an international language is an impious attempt to reverse the judgment of Babel will continue firm in his faith, though one speak with the tongues of men and of angels.
Here, then, are the objections, classified according to content.
Objections to an International Language
I. Religious.
It is doomed to confusion, because it reverses the judgment of Babel.
II. Aesthetic and sentimental.
(1) It is a cheap commercial scheme, unworthy of the attention of scholars.
(2) It vulgarizes the world and tends to dull uniformity.
(3) It weakens patriotism by diluting national spirit with cosmopolitanism.
(4) It has no history, no link with the past.
(5) It is artificial, which is a sin in itself.
III. Political.
(1) It is against English [Frenchmen read "French"] interests, as diverting prestige from the national tongue.
(2) It is socialistic and even anarchical in tendency, and will facilitate the operations of the international disturbers of society.
IV. Literary and linguistic.
(1) Lacking history and associations, it is unpoetical and unsuited to render the finer shades of thought and feeling. It will, therefore, degrade and distort the monuments of national literatures which may be translated into it.
(2) It may even discourage authors, ambitious of a wide public, from writing in their own tongue. Original works in the artificial language can never have the fine savour of a master's use of his mother tongue.
(3) Its precisely formal and logical vocabulary and construction debauches the literary sense for the niceties of expression. Therefore, even if not used as a substitute for the mother tongue, its concurrent use, which will be thrust on everybody, will weaken the best work in native idioms.
(4) It will split up into dialects.
(5) Pronunciation will vary so as to be unintelligible.
(6) It is too dogmatic, and refuses to profit by criticism.
V. Educational and cultural.
(1) It will prejudice the study of modern languages.
(2) It will provide a "soft option" for examinees.
VI. Personal and particular.
It is prejudicial to the vested interests of modern language teachers, foreign correspondence clerks, interpreters, multilingual waiters and hotel porters.
VII. Technical.
This heading includes the criticisms in detail of various schemes—e.g. it is urged against Esperanto that its accent is monotonous; that its accusative case is unnecessary; that its principle of word-formation from roots is not strictly logical; that its vocabulary is too Romance; that its vocabulary is not Romance enough; and so forth.
VIII. Popular.
(1) It is a wild idea put forth by a set of cranks, who would be better occupied in something else.
(2) It is impossible.
(3) It is too hard: life isn't long enough.
(4) It is not hard enough: lessons will be too quickly done, and will not sink into the mind.
(5) It will oust all other languages, and thus destroy each nation's birthright and heritage.
(6) It will not come in in our time, so the question is of no interest except to our grandchildren.
(7) It is doomed to failure—look at Volapük!
(8) There are quite enough languages already.
(9) You have to learn three or four languages in order to understand Esperanto.
(10) You cannot know it without learning it.
(11) You have to wear a green star.
Pains have been taken to make this list exhaustive. If any reader can think of another objection, he is requested to communicate with the author.
Most of the serious arguments have been already dealt with, so that not many words need be said here. As regards No. VII. (Technical), this is not the place to deal with actual criticisms of the language (Esperanto) that holds the field. The reader will not be in a position to judge of them till he has learnt it. Suffice it to say that they can all be met, and some of the points criticised as vices are, in reality, virtues in an artificial language.
As for Nos. II. and IV. (Sentimental and Literary), most of these objections are due to the old heresy of the literary man, that an artificial language claims to compete with natural languages as a language. Once realize that it is primarily a labour-saving device, and therefore to be judged like any other modern invention such as telegraphy or shorthand, and most of these objections fall to the ground.
A good many of the objections cannot be taken seriously (though they have all been seriously made), or refute themselves or each other. No. VIII. (10) sounds like a fake, but this was the criticism of a scholar and linguist who had been persuaded to look at Esperanto. He complained that though he, knowing Latin, French, Italian, German, and English, could read it without ever having learnt it, ordinary Englishmen could not. It is usual to judge an invention by efficiency compared to cost, but if an appliance is to be condemned because it needs some trouble to master it, then not many inventions will survive.
No. VIII. (9) is of course a mistake. It is like saying that you must practice looping the loop or circus-riding in order to keep your balance on a bicycle. The greater, of course, includes the less; but it is better in both cases to begin with the less. It is much more reasonable to reverse the argument and say: If you begin by learning Esperanto, you will possess a valuable aid towards learning three or four national languages.
No. VIII. (5) is absurd. It is the hardest thing in the world to extirpate a national language; and all the forces of organized repression (e.g. in unhappy Poland) are finding the task too much for them. What inducement have the common people, who form the bulk of the population in every land, to substitute in their home intercourse for their own language one that they have to learn, if at all, artificially at school? Only those who have much international intercourse will ever become really at home in international language—i.e. sufficiently at home to make it possible to use it indifferently as a substitute for their mother-tongue; and people who engage in prolonged and continuous international intercourse, though numerous, will always be in a minority.
In the civilized West, where pleasure, business, and science are daily forging new ties of common interests between the nations, those engaged in such pursuits have clearly much to gain from the simplification of their pursuits by a common language. But let us look ahead a little further still. It may well be that the outstanding feature of the twentieth century in history will be the coming into line of the peoples of Asia with their pioneer brethren of the West. Look where you will, everywhere the symptoms are plain for those who can read them. Japan has led the way. China is following, and will not be far behind; eventually, as the Japanese themselves foresee, she will probably outstrip Japan, if not the world. There seems to be no ground, ethnological or otherwise, for thinking that the lagging behind of Asia in modern civilization corresponds to a real inferiority of powers, mental or physical, in the individual Asiatic. Experience shows that under suitable conditions the Asiatic can efficiently handle all the white man's tools and weapons; the complete coming up to date is largely a matter of organization, education, and the possession of a few really able men at the head of affairs. Given these, progress may be astonishingly quick. Europeans do not yet seem to have grasped at all adequately the real significance of the last fifty years of Japanese history. Do they really think that the Chinaman is inferior to the Japanese? If so, let them ask any residents in the Far East. Can it be maintained that a generation ago the peasant of Eastern Europe was ahead of the country Chinaman? But the last few years have shown how swiftly modern civilization spreads, both in Europe and America, from the comparatively small group of nations which in the main have worked it out to the others, till lately considered backward and semi-barbarous. And this is the case not merely with the material products of civilization, the railway and the telegraph, but also as regards its divers manifestations in all that concerns the life of the people—constitutional government with growth of representative, elected authorities and democracy; universal education with universal power of reading and consequent birth of a cheap press; rise of industry and consequent growth of towns; universal military service and discipline, now in force in most lands; rise of a moneyed and leisured
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