In the Land of Invented Languages - Arika Okrent [34]
Like Esperanto, Volapük had a system of affixes that extended the meaning of a root in a regular way, but when the prefixes and suffixes piled up on the poor little roots, the roots became even harder to pick out.
Despite all this, people were using it. In 1889, the year La Esperantisto was first published, the third international Volapük congress was held in Paris, and the proceedings were entirely in Volapük. The language worked well enough.
The downfall of Volapük lay elsewhere. Some of the Vol-apükists, dissatisfied with this or that detail of the language, began to petition Schleyer to make changes. He adamantly refused, and when the members of the recently formed Volapük Academy proposed reforms and then denied Schleyer the right to veto them, he left in a huff to form his own academy. The reformists, each with his own idea of how to proceed, published their own colorfully named modifications of Volapük—Nal Bino, Balta, Bopal, Spelin, Dil, Orba—and pretty soon a person who wanted to learn Volapük had no idea which version was worth his or her time. Esperanto, with its growing numbers, started to seem like a better investment. The fourth Volapük conference never happened.
In 1905, 688 people from twenty countries convened in Boulogne-sur-Mer, France, for the first international Esperanto congress. They wore the symbol of Esperanto, a green five-pointed star, and so were able to identify each other upon arrival at Paris train stations, where they gathered into conspicuous, animated groups for the trip to the coast. Until then, Esperanto had primarily been a tool of written correspondence. Many of them were speaking it for the first time, excited to see it actually working. A reporter from the New York Herald noted that “all appeared to converse with great facility.”
As a gesture of respect to the host country, the congress opened with a polite singing (in French) of the distinctly un-Esperanto-like call to violence of “La Marseillaise.” (“To arms, O citizens! / Form up in serried ranks! / March on, march on, / May their impure blood/Flow in our fields!”) An energetic, tearful singing of the Esperanto anthem, “La espero,” followed (“On the foundation of a neutral language / people understanding each other/will agree to form one great family circle”), and then, after greetings from the mayor and the president of the chamber of commerce, Zamenhof took the stage to wild cheers and applause. He spoke of invisible, powerful spirits in the air and images of a new future, and he ended with a prayer to a “powerful, incarnate mystery” that “peace be restored to the children of mankind.” The audience stood, waving handkerchiefs and shouting, “Vivu Zamenhof! Vivu Esperanto!”
Not everyone was pleased. Some of the intellectual French Esperantists, who had reviewed Zamenhof's speech prior to the congress, had urged him to focus on the practical side of the language, its utility in travel and commerce, its potential in the sharing of scientific knowledge. Sentimental and religious overtones would make their cause look foolish, they argued. They wanted to be taken seriously.
They were also becoming restless about language reforms they thought were necessary. Unlike Schleyer, Zamenhof did not de-clare his language his own property, but the property of its users. Zamenhof had welcomed critiques in the beginning, and he even published a reformed version of Esperanto, incorporating the requested changes, in 1894. But this new version was rejected, in a vote, by the growing community of committed Esperantists who were already using the language as it was. They had been inspired by his message of universal peace, and they saw the requests for changes as disrespectful heresy. The lesson of Volapük had also been learned by many of them—once you start with the reforms, it's hard to stop. From then on, Zamenhof refused to impose changes, even, in 1906, when some reformists offered him 250,000 francs to do so.
That same year, when Zamenhof addressed the second international Esperanto