John Stuart Blackie, On Self-Culture
, 4th ed. (Edinburgh: Edmonston and Douglas, 1874), pp. 32-36:
(1.) If possible always start with a good teacher. He will save you much time by clearing away difficulties that might otherwise discourage you, and preventing the formation of bad habits of enunciation, which must afterwards be unlearned.
(2.) The next step is to name aloud, in the language to be learned, every object which meets your eye, carefully excluding the intervention of the English: in other words, think and speak of the objects about you in the language you are learning from the very first hour of your teaching; and remember that the language belongs to the first place to your ear and to your tongue, not in your book merely and to your brain.
(3.) Commit to memory the simplest and most normal forms of the declension of nouns, such as the us and a declension in Latin, and the A declension in Sanscrit.
(4.) The moment you have learned the nominative and accusative cases of these nouns take the first person of the present indicative of any common verb, and pronounce aloud some short sentence according to the rules of syntax belonging to active verbs, as—ὁρῶ τὸν Ἥλιον, I see the sun.
(5.) Enlarge this practice by adding some epithet to the substantive, declined according to the same noun, as—ὁρῶ τὸν λαμπρὸν Ἥλιον, I see the bright sun.
(6.) Go on in this manner progressively, committing to memory the whole present indicative, past and future indicative, of simple verbs, always making short sentences with them, and some appropriate nouns, and always thinking directly in the foreign language, excluding the intrusion of the English. In this essential element of every rational system of linguistic training there is no real, but only an imaginary difficulty to contend with, and, in too many cases, the pertinacity of a perverse practice.
(7.) When the ear and tongue have acquired a fluent mastery of the simpler forms of nouns, verbs, and sentences, then, but not till then, should the scholar be led, by a graduated process, to the more difficult and complex forms.
(8.) Let nothing be learned from rules that is not immediately illustrated by practice; or rather, let the rules be educed from the practice of ear and tongue, and let them be as few and as comprehensive as possible.
(9.) Irregularities of various kinds are best learned by practice as they occur; but some anomalies, as in the conjugation of a few irregular verbs, are of such frequent occurrence, and are so necessary for progress, that they had better be learned specially by heart as soon as possible. Of this the verb to be, in almost all languages, is a familiar example.
(10.) Let some easy narrative be read, in the first place, or better, some familiar dialogue, as, in Greek, Xenophon's Anabasis and Memorabilia, Cebetis Tabula, and Lucian's Dialogues; but reading must never be allowed, as is so generally the case, to be practised as a substitute for thinking and speaking. To counteract this tendency, the best way is to take objects of natural history, or representations of interesting objects, and describe their parts aloud in simple sentences, without the intervention of the mother tongue.
(11.) Let all exercises of reading and describing be repeated again, and again, and again. No book fit to be read in the early stages of language-learning should be read only once.
(12.) Let your reading, if possible, be always in sympathy with your intellectual appetite. Let the matter of the work be interesting, and you will make double progress. To know some thing of the subject beforehand will be an immense help. For this reason, with Christians who know the Scriptures, as we do in Scotland, a translation of the Bible is always one of the best books to use in the acquisition of a foreign tongue.
(13.) As you read, note carefully the difference between the idioms of the strange language and those of the mother tongue; underscore these distinctly with pen or pencil, in some thoroughly idiomatic translation, and after a few days translate back into the original tongue what you have before you in the English form.
(14.) To methodise, and, if necessary, correct your observations, consult some systematic grammar so long as you may find it profitable. But the grammar should, as much as possible, follow the practice, not precede it.
(15.) Be not content with that mere methodical generalisation of the practice which you find in many grammars, but endeavour always to find the principle of the rule, whether belonging to universal or special grammar.
(16.) Study the theory of language, the organism of speech, and what is called comparative philology or Glossology. The principles there revealed will enable you to prosecute with a reasoning intelligence a study which would otherwise be in a great measure a laborious exercise of arbitrary memory.
(17.) Still, practice is the main thing; language must, in the first plaoe, be familiar; and this familiarity can be attained only by constant reading and constant conversation. Where a man has no person to speak to he may declaim to himself; but the ear and the tongue must be trained, not the eye merely and the understanding. In reading, a man must not confine himself to standard works. He must devour everything greedily that he can lay his hands on. He must not merely get up a book with accurate precision; that is all very well as a special task; but he must learn to live largely in the general element of the language; and minute accuracy in details is not to be sought before a fluent practical command of the general currency of the language has been attained. Shakspeare, for instance, ought to be read twenty times before a man begins to occupy himself with the various readings of the Shaksperian text, or the ingenious conjectures of his critics.
(18.) Composition, properly so called, is the culmination of the exercises of speaking and reading, translation and re-translation, which we have sketched. In this exercise the essential thing is to write from a model, not from dictionaries or phrase-books. Choose an author who is a pattern of a particular style—say Plato in philosophical dialogue, or Lucian in playful colloquy—steal his phrases, and do something of the same kind yourself, directly, without the intervention of the English. After you have acquired fluency in this way you may venture to put more of yourself into the style, and learn to write the foreign tongue as gracefully as Latin was written by Erasmus, Wyttenbach, or Ruhnken. Translation from English classics may also be practised, but not in the first place; the ear must be tuned by direct imitation of tbe foreign tongue, before the more difficult art of transference from the mother tongue can be attempted with success.