'Abdu'1-Baha had made many statements about his hope that Esperanto would spread and become universal. But, many Baha'fs wondered, was Esperanto destined to become the intemational language ordained in the Baha'f writings to be chosen by the Universal House of Justice? A statement was circulated that seemed to show 'Abdu'1-Baha had said definitely that Esperanto would become that language - Lidia quoted it in her Paris speech. But the statement, a translation the original of which was unavailable for authentication, could not be confirmed.
For decades the question kept coming up, and Shoghi EfFendi had to explain: no one could say for ĉertain that Esperanto would become the intemational language of the future. He always encouraged Baha'is to support and study the language but made it clear that, as he told the National Spiritual Assembly of the Baha'i's of the United States and Canada injune 1937,'. . . while the teaching ofthat languagehas been repeatedly encouraged by 'Abdu'1-Baha, there is no reference either from Him or from Baha'u'llah that can make us believe that it will necessarily develop into the intemational auxiliary language of the future. Baha'u'llah has specified in His writings that such a language will either have to be chosen from one of the existing languages, or an entirely new one should be created to serve as a medium of exchange between the nations and peoples of the world.' But the Guardian continued: 'Pending this final choice, the Baha'is are advised to study Esperanto only on consideration of the fact that the leaming of this language can considerably facilitate intercommunication between individuals, groups and Assemblies through the Baha'f world in the present stage of the evolution of the Faith.'
In fact, this was a very significant statement, which supported the Baha'1 Esperantists' position. Earlier statements had generally encouraged the Baha'is to associate with the Esperantists because of their common ideal, but now Shoghi Effendi was recommending that the Baha'is learn and use Esperanto for its present practical value as a working intemational auxiliary language. Many who read his words, however, saw only the qualification, and ignored the Guardian's advice to leam Esperanto.
Indifference to Esperanto was especially prevalent among the Baha'is in the United States, who shared the general attitude of their countrymen toward foreign languages. Unlike Europeans, most Americans had little contact with speakers ofother languages, and they felt no need to learn languages themselves. Their geographical isolation gave them little chance to experience the clash of language differences, and in spite of the fact that their own language was a legacy of English colonialism they were unaware of the contempt in which speakers of other national languages held English.
Officially, relations between the American Baha'is and the Esperan- tists had always been cordial. For many years, classes in Esperanto had been conducted under Baha'f auspices. Several Baha'i's held positions of importance in the Esperanto Association of North America (EANA) as well as in local Esperanto societies. James Morton, a New Jersey Baha'f, was vice-president of the EANA.
The National Spiritual Assembly of the Baha'i's of the United States and Canada regularly sentgreetings to the EANA's annual congresses, quoting Baha'f scriptures on the topic of universal auxiliary language, and stating that the National Spiritual Assembly was 'in complete unity with the lofty aims of your association'. In 1934 the National Assembly even created a national committee which was to 'find ways and means to make more effective Baha'1 contact with Esperanto groups'. At first it was known as the Esperanto Committee, but was later referred to as the Universal Auxiliary Language Committee. It reported on the formation of new groups of Baha'1 Esperantists, classes in Esperanto and contact with the Esperantists.
Among the American Baha'is, however, some were convinced that the universal language of the future was sure to be English. While the question of inviting Lidia to America was under discussion, Baha'1' Esperantist Josephine Kruka wrote Dr Charles Witt, chairman of the Baha'1 International Auxiliary Language Committee: 'Many of [the Esperantists] feel somewhat unkind towards the Baha'i's because they feel the insincerity of "preaching what you do not practice" for they know the Baha'1's do nothing to promote an Intemational Language. Many of the Baha'is think nothing need be done since they are positive English will be the International Language.'
As Lidia contemplated her coming joumey to America, it was with some anxiety but also with hope. Aware of the lukewarm attitude of
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many American Baha'i's toward Esperanto and of the wary attitude of the Esperantists toward the Baha'fs, she secretly determined - she confided to Roan Orloff in Boston - to try to build a bridge of co- operation between her two beloved Causes there. She did not know how she would accomplish this or whether she would succeed, 'but I remember the promise of Baha'u'llah', she wrote, 'and I trust that the Supreme Concourse will always help those who arise sincerely to proclaim the Cause of Baha'u'llah.'
'To us all is destined a certain task,' she wrote, 'and if we fulfill it with our whole heart, Baha'u'llah will sustain us and will lead us to Him.'
The Esperanto Association of North America had appointed a committee of three to undertake Lidia's arrangements in the United States. Two of the committee members were Baha'is: Della Quinlan and Josephine Kruka, who was also treasurer of the EANA. The third member of the committee, its chairman, was an elderly man named Samuel Eby. Lidia was told that he was 'friendly but perhaps somewhat conservative' in his ways, an avid proponent of Esperanto although he himself could not speak it well. He was a Swedenborgian minister. These three were to take care of arranging Lidia's itinerary for her stay, communicating with groups who wished her to visit them, and arranging her travel and speaking plans.
Lidia went to the American Consulate in Paris to apply for a visa but was perplexed by the requirements. She applied for a visitor's permit for one year, and found that a deposit of five hundred dollars had to be given the American government as a guarantee that the visitor would leave in the time prescribed. Lidia wrote the National Spiritual Assembly about her confusion over a requirement that one receive a 'waiver from the Contract Labor Clause from the Department of Labor'. She thought this meant assurance she would not have a salary in the United States, yet somehow she connected it with the third provision - proof she would not 'be liable to become a public charge'. She asked the National Assembly secretary Horace Holley to send the necessary legal documents and begged him 'not to postpone these formalities'.
One of the Esperantists who was to play an important role in Lidia's journey to the US was Ernest Dodge, the chairman of the Executive Committee of the EANA. Mr Dodge was a civil service examiner in Washington and a devoted Esperantist. In April he wrote Josephine Kruka about two points that were to become criticaclass="underline" how long could Lidia stay in America? And would there be any governmental restrictions regarding her working there for money? Mr Dodge wrote Samuel Eby, the chairman of Lidia's committee, that he was sure the new committee would take up this phase of the problem at once. But the committee of three was soon preoccupied with other problems and the matter was forgotten for the moment.
Mr Dodge also wrote Lidia of his concern about the attitude of some well-known Baha'fs toward Esperanto. The Baha'is, he felt, should 'all be theoretically very favorable to Esperanto', but he had been dismayed to find among them 'much indifference to the matter of international language and even an attitude of doubt or skepticism about Esperanto itself'. Although Mr Dodge, who was a Unitarian, knew of Shoghi EfFendi's supportive attitude and that of the Baha'f National Spiritual Assembly, he had received reports which disturbed him including the news that 'one of the grandsons of 'Abdu'1-Baha' (undoubtedly Ruhi Afnan, who was later declared a Covenant-breaker because ofhis disobedience to the Guardian) had expressed 'skeptical if not unfavorable statements about Esperanto' at the Green Acre Baha'i Summer School. This sort of thing, Mr Dodge feared, would dampen the enthusiasm of the other Baha'fs. He told Lidia she had her work cut out for her in America.