ible with every nation.
Thus it would be needful to know two languages only, the mother tongue and
the universal speech. The latter would enable a man to communicate with
any and every man in the world!

A third language would not be needed. To be able to talk with a member of
any race and country without requiring an interpreter, how helpful and
restful to all!

Esperanto has been drawn up with this end in view: it is a fine invention
and a splendid piece of work, but it needs perfecting. Esperanto as it
stands is very difficult for some people.

An international Congress should be formed, consisting of delegates from
every nation in the world, Eastern as well as Western. This Congress
should form a language that could be acquired by all, and every country
would thereby reap great benefit.

Until such a language is in use, the world will continue to feel the vast
need of this means of intercourse. Difference of speech is one of the most
fruitful causes of dislike and distrust that exists between nations, which
are kept apart by their inability to understand each other's language more
than by any other reason.

If everybody could speak one language, how much more easy would it be to
serve humanity!

Therefore appreciate 'Esperanto', for it is the beginning of the carrying
out of one of the most important of the Laws of Baha'u'llah, and it must
continue to be improved and perfected.

NINTH PRINCIPLE--THE NON-INTERFERENCE OF RELIGION WITH POLITICS

4 Avenue de Camoeens, Paris,
November 17th

In the conduct of life, man is actuated by two main motives: 'The Hope for
Reward' and 'The Fear of Punishment'.

This hope and this fear must consequently be greatly taken into account by
those in authority who have important posts under Government. Their
business in life is to consult together for the framing of laws, and to
provide for their just administration.

The tent of the order of the world is raised and established on the two
pillars of 'Reward and Retribution'.

In despotic Governments carried on by men without Divine faith, where no
fear of spiritual retribution exists, the execution of the laws is
tyrannical and unjust.

There is no greater prevention of oppression than these two sentiments,
hope and fear. They have both political and spiritual consequences.

If administrators of the law would take into consideration the spiritual
consequences of their decisions, and follow the guidance of relig