LITMIR.BIZ

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for the classical languages, but do not suit modern languages at all. These want to be treated as living, and the method of teaching them must be as elastic and adaptable as life is restless and variable.

      What is the object in the teaching of modern languages? Well, why have we our native tongue? Certainly in order to get the most out of a life lived in a community of our fellow-countrymen, in order to exchange thoughts, feelings and wishes with them, both by receiving something of their psychical contents and by communicating to them something of what dwells in us. Language is not an end in itself, just as little as railway tracks; it is a way of connection between souls, a means of communication. And it is not even the only one; expression of countenance, gesture, etc., yes, even a forcible box on the ear can tell me what is taking place in the mind of one of my fellow-creatures. But language is the most complete, the richest, the best means of communication; it bridges the psychical chasm between individuals in manifold cases when they otherwise would wander about isolated and cut off from all intelligent sympathy.

      The purpose in learning foreign languages, then, must be in order to get a way of communication with places which our native tongue cannot reach, for there too may be persons with whom I, for some reason or other, desire to exchange thoughts, or at least from whom I wish to receive thoughts. And herein really lies already the answer to the question: which languages shall we give the preference? Compare the advantage of being able to talk with the inhabitants of the Fiji Islands in their own language with the advantage of being conversant with French or German. If all that we desire or all that we can ever hope to attain in any one language is to receive thoughts, to acquaint ourselves with the works of foreign authors, while we ourselves neither expect nor wish to be able to impart our own thoughts in it, it is always a question if it is not better to use translations than to learn the language itself, especially in the case of the dead languages. A translation is, to be sure, no perfect substitute for the original, but on the other hand one has to know the foreign language pretty well in order to get more out of the original than out of the translation. Then how does the balance stand between the debit-side—the work of learning the language—and the credit-side—the extra profit thus to be got from the authors’ works? It is of course a question which must be decided separately for every individual case, and there are many circumstances which may have to be considered; but most people will not lose anything if they read Tolstoi or Omar Khayyám in English.

      The objection may be raised that there are also other reasons for learning foreign languages. A student of comparative philology, for instance, studies languages for their own sake, without caring if they can serve him as a means of learning anything that he did not know before, or that he could learn much more conveniently in some other way; he may often be very much interested in languages which have no literature at all, or which are spoken by peoples with whom he never comes into contact. But this study, which may be compared to the study of other means of communication for their own sake, locomotive-construction, railway signal-service, etc.—only that it is probably much more interesting—is clearly a special study, which has nothing to do with the reasons why people generally learn languages. Although it undoubtedly is an advantage for every educated person to know something about the life of language, yet I think it will suffice for me merely to touch upon the theoretical study of languages here and there in the following pages, so much the more as it is never with this end in view that any language is placed on the school programme.

      Neither were Latin and Greek introduced into our schools for the sake of training the pupils in logic, no matter how much it may occasionally be insisted upon that exactly this is their real value. But it is not necessary to waste many words on this matter, especially since all competent classical scholars—also those who insist upon a privileged position for the classical languages in our schools—have long ago given up as unscholarly the idea that the Latin (or Greek) language should be more logical in construction than, for instance, French or English. And there is no doubt much truth in what Robert Browning says: “Learning Greek teaches Greek, and nothing else; certainly not common sense, if that have failed to precede the teaching!”[1]

      But on the other hand it must not be overlooked that everything which is learned with a sensible end in view, and according to a sensible method, tends in itself more or less directly to develop valuable faculties, and that especially the teaching of languages, in addition to the actual results which it gives through the contents of what one reads in foreign languages, is an excellent means of training such important faculties as—

      the faculty of observing (of observing correctly, of observing independently),

      the faculty of classifying under different points of view that which has been observed,

      the faculty of deducing general laws from the material collected by observation,

      the faculty of drawing conclusions and applying them to other cases than the ones hitherto met with,

      —all, of course, faculties that are nearly related—also

      the ability to read in general, to read intelligently, and with reflection.

      In the construction of our method of teaching, especially if it is to be used in schools, we must also take these things into consideration. Any instruction in languages which merely consisted in a parrot-like repetition of the words of the teacher or the book, if indeed such a method is conceivable, would not be in place in our schools, and besides, no one, so far as I know, has ever tried to introduce such a pure parrot-method there.

      The teacher must make the pupils feel interested in the subject; they must have a vivid conception of the reward that their work will bring them, so that it will seem worth while for them to exert themselves. They must feel that their instruction in languages gives them a key, and that there are plenty of treasures that it will open for them; they must see that the literature to which they have gained access contains numerous works which also have messages for them; and they must, to so great an extent as possible in the course of the instruction in a certain language, also have got an interest in the land and people concerned, so that they themselves will make an effort to extend their knowledge about these things. There is thus laid a good foundation for their whole life—and the saying “non scholæ sed vitæ” ought not to be interpreted, as too many (especially parents) do: learn not for the school, but in order to pass a good examination, so that you may prosper in life, and by virtue of your examination get a good position. The school ought to equip its youth in the very best manner for life, and the teacher ought not out of consideration for examination requirements to neglect or hinder anything which otherwise is good. A word about examinations later; here I simply want to warn the teacher against troubling the examination until the examination troubles him. Many of the things which I have to recommend in the following pages, I have time and again heard teachers recognize as really sensible, but they are only afraid of them on account of the examination for which they have to prepare their pupils. The answer to that is, teach in the right way, then there will be life and love in it all, and when the examination comes your pupils will know more than if your teaching from the very beginning had been fettered by examination requirements. The pupils really learn most when they continually have a feeling that it is all something useful and valuable, and that it is not too far elevated above that actual life which they either know or are beginning to get some notion of.

      We learn languages, then (our native tongue as well as others), so as to be enabled to get sensible first-hand communications about the thoughts of others, and so as to have for ourselves too (if possible) a means of making others partakers of our own thoughts; and if we consider what kind of communications we may be more likely to get through a foreign language than through our own, the highest purpose in the teaching of languages may perhaps be said to be the access to the best thoughts and institutions of a foreign nation, its literature, culture—in short, the spirit of the nation in the widest sense of the word. But at the same time we must remember that we cannot reach the goal with one bound, and that there are many other things on the way which are also worth taking in. We do not learn our native tongue merely so as to be able to read Shakespeare and Browning, and neither do we learn it for the sake of giving orders to the shoemaker or making out the washerwoman’s bill. So likewise in the case of foreign languages, we ought not exclusively to

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