Practical Essays by Alexander Bain (spicy books to read .txt) 📖

a wider enquiry as to the place of languages as a whole. In pursuing this enquiry, we may begin with certain things that are obvious and incontestable.

In the first place, it is apparent that if a man is sent to hold intercourse with the people of a foreign nation, he must be able to understand and to speak the language of that nation. Our India civil servants are on that ground required to master the Hindoo spoken dialects.

[PLACE OF LANGUAGE IN EDUCATION.]

In the next place, if a certain range of information that you find indispensable is locked up in a foreign language, you are obliged to learn the language. If, in course of time, all this information is transferred to our native tongue, the necessity apparently ceases. These two extreme suppositions will be allowed at once. There may, however, be an indefinite number of intermediate stages. The information may be partially translated; and it will then be a question whether the trouble of learning the language should be incurred for the sake of the untranslated part. Or, it may be wholly translated: but, conscious of the necessary defects even of good translations, if the subject-matter be supremely important, some people will think it worth while to learn the language in order to obtain the knowledge in its greatest purity and precision. This is a situation that admits of no certain rule. Our clergy are expected to know the original languages of the Bible, notwithstanding the abundance of translations; many of which must be far superior in worth and authority to the judgment of a merely ordinary proficient in Hebrew and in Greek.

It is now generally conceded that the classical languages are no longer the exclusive depository of any kind of valuable information, as they were two or three centuries ago. Yet they are still continued in the schools as if they possessed their original function unabated. We do not speak in them, nor listen to them spoken, nor write in them, nor read in them, for obtaining information. Why then are they kept up? Many reasons are given, as we know. There is an endeavour to show that even in their original function, they are not quite effete. Certain professions are said to rely upon them for some points of information not fully communicated by the medium of English. Such is the rather indirect example of the clergy with Greek. So, it is said that Law is not thoroughly understood without Latin, because the great source of law, the Roman code, is written in Latin, and is in many points untranslatable. Further, it is contended that Greek philosophy cannot be fully mastered without a knowledge of the language of Plato and Aristotle. But an argument that is reduced to these examples must be near its vanishing point. Not one of the cases stands a rigorous scrutiny; and they are not relied upon as the main justification of the continuance of classics. A new line of defence is opened up which was not at all present to the minds of sixteenth century scholars. We are told of numerous indirect and secondary advantages of cultivating language in general and the classic languages in particular, which make the acquisition a rewarding labour, even without one particle of the primary use. But for these secondary advantages, languages could have no claim to appear, with such enormous values, in the Civil Service scheme.

[LANGUAGE MAY HAVE SECONDARY USES.]

My purpose requires me to advert in these alleged secondary uses of language, not, however, for the view of counter-arguing them, but rather in order to indicate what seems to me the true mode of bringing them to the proof.

The most usual phraseology for describing the indirect benefit of languages is, that they supply a _training_ to the powers of the mind; that, if not information, they are _culture_; that they re-act upon our mastery of our own language, and so on. It is quite necessary, however, to find phrases more definite and tangible than the slippery words "culture" and "training": we must know precisely what particular powers or aptitudes are increased by the study of a foreign language. Nevertheless, the conclusions set forth in this paper do not require me to work out an exhaustive review of these advantages. It is enough to give as many as will serve for examples.

Now, it must be freely admitted as a possible case, that a practice introduced in the first instance for a particular purpose, may be found applicable to many other purposes; so much so, that, ceasing to be employed for the original use, the practice may be kept up for the sake of the after uses. For example, clothing was no doubt primarily contrived for warmth; but it is not now confined to that: decoration or ornament, distinction of sexes, ranks and offices, modesty--are also attained by means of clothes. This example is a suggestive one. We have only to suppose ourselves migrating to some African climate, where clothing for warmth is absolutely dispensed with. We should not on that account adopt literal nudity--we should still desire to maintain those other advantages. The artistic decoration of the person would continue to be thought of; and, as no amount of painting and tattooing, with strings of beads superadded, would answer to our ideal of personal elegance, we should have recourse to some light filmy textures, such as would allow the varieties of drapery, colours, and design, and show off the poetry of motion; we should also indicate the personal differences that we were accustomed to show by vesture. But now comes the point of the moral; we should not maintain our close heavy fabrics, our great-coats, shawls and cloaks. These would cease with the need for them. Perhaps the first emigrants would keep up the prejudice for their warm things, but not so their successors.

Well, then, suppose the extreme case of a foreign language that is entirely and avowedly superseded as regards communication and interpretation of thoughts, but still furnishing so many valuable aids to mental improvement, that we keep it up for the sake of these. As we are not to hear, speak, or read the language, we do not need absolutely to know the meaning of every word: we may, perhaps, dispense with much of the technicality of its grammar. The vocables and the grammar would be kept up exactly so far as to serve the other purposes, and no farther. The teacher would have in view the secondary uses alone. Supposing the language related to our own by derivation of words, and that this was what we put stress upon; then the derivation would always be uppermost in the teacher's thoughts. If it were to illustrate Universal Grammar and Philology, this would be brought out to the neglect of translation.

[CLASSICAL TEACHER'S IDEAL.]

I have made an imaginary supposition to prepare the way for the real case. The classical or language teacher, is assumed to be fully conscious of the fact that the primary use of the languages is as good as defunct; and that he is continued in office because of certain clearly assigned secondary uses, but for which he would be superseded entirely. Some of the secondary uses present to his mind, at all events one of those that are put forward in argument, is that a foreign language, and especially Latin, conduces to good composition in our own language. And as we do compose in our own language, and never compose in Latin, the teacher is bound to think mainly of the English part of the task--to see that the pupils succeed in the English translation, whether they succeed in the other or not. They may be left in a state of considerable ignorance of good Latin forms (ignorance will never expose them); but any defects in their English expression will be sure to be disclosed. Again, it is said that Universal Grammar or Philology is taught upon the basis of a foreign language. Is this object, in point of fact, present to the mind of every teacher, and brought forward, even to the sacrifice of the power of reading and writing, which, by the supposition, is never to be wanted? Further, the Latin Grammar is said to be a logical discipline. Is this, too, kept in view as a predominating end? Once more, it is declared that, through the classics, we attain the highest cultivation of Taste, by seeing models of unparalleled literary form. Be it so: is this habitually attended to in the teaching of these languages?

I believe I am safe in saying that, whilst these various secondary advantages are put forward in the polemic as to the value of languages, the teaching practice is by no means in harmony therewith. Even when in word the supporters of classics put forward the secondary uses, in deed they belie themselves. Excellence in teaching is held by them to consist, in the first instance, in the power of accurate interpretation,--as if that obsolete use were still _the_ use. If a teacher does this well, he is reckoned a good teacher, although he does little or nothing for the other ends, which in argument are treated as the reason of his existence. Indeed, this is the kind of teaching that is alone to be expected from the ordinary teacher; all the other ends are more difficult than simple word teaching. Even when English Composition, Logic and Taste are taught in the most direct way, they are more abstruse than the simple teaching of a foreign language for purposes of interpretation; but when tacked on as accessories to instruction in a language, they are still more troublesome to impart. A teacher of rare excellence may help his pupils in English style, in philology, in logic, and in taste; but the mass of teachers can do very little in any of those directions. They are never found fault with merely because their teaching does not rise to the height of the great arguments that justify their vocation; they would be found fault with, if their pupils were supposed to have made little way in that first function of language which is never to be called into exercise.

I do not rest satisfied with quoting the palpable inconsistency between the practice of the teacher and the polemic of the defender of languages. I believe, further, that it is not expedient to carry on so many different acquisitions together. If you want to teach thorough English, you need to arrange a course of English, allot a definite time to it, and follow it with undivided attention during that time. If you wish to teach Philology you must provide a systematic scheme, or else a text-book of Philology, and bring together all the most select illustrations from languages generally. So for Logic and for Taste. These subjects are far too serious to be imparted in passing allusions while the pupil is engaged in struggling with linguistic difficulties. They need a place in the programme to themselves; and, when so provided for, the small dropping contributions of the language teacher may easily be dispensed with.

[SECONDARY ENDS OF LANGUAGE NOT PRESSED.]

The argument for Languages may, no doubt, take a bolder flight, and go so far as to maintain that the teacher does not need to turn aside from his plain path to secure these secondary ends--now the only valuable ends. The contention may be that in the close and rigorous attention to mere interpretation, just as if interpretation were still the living use, these other purposes are inevitably secured--good English, universal grammar, logic, taste, &c. I think, however, that this is too far from the fact to be very confidently maintained. Of course, were it correct, the teacher should never have departed from it, as the best teachers continually do, and glory in doing.