e, and
that which explains and illustrates, the "large" one. Thus we have the
Small and the Large Gervinus, &c.--

Sec. 127. (3) The text-book which presupposes oral explanation forms the
transition to Oral instruction itself. Since speech is the natural and
original form in which mind manifests itself, no book can rival it. The
living word is the most powerful agent of instruction. However common
and cheap printing may have rendered books as the most convenient means
of education--however possible may have become, through the
multiplication of facilities for intercourse and the rapidity of
transportation, the immediate viewing of human life, the most forcible
educational means, nevertheless the living word still asserts its
supremacy. In two cases especially is it indispensable: one is when some
knowledge is to be communicated which as yet is found in no compendium,
and the other when a living language is to be taught, for in this case
the printed page is entirely inadequate. One can learn from books to
understand Spanish, French, English, Danish, &c., but not to speak them;
to do this he must hear them, partly that his ear may become accustomed
to the sounds, partly that his vocal organs may learn correctly to
imitate them.

Sec. 128. Life surprises and overpowers us with the knowledge which it
gains; the book, impassive, waits our convenience; the teacher, superior
to us, perfectly prepared in comparison with us, consults our necessity,
and with his living speech uses a gentle force to which we can yield
without losing our freedom. Listening is easier than reading.

--Sovereigns e.g. seldom read themselves, but have servants who read to
them.--

Sec. 129. Oral instruction may (1) give the subject, which is to
be learned, in a connected statement, or (2) it may unfold it by means
of question and answer. The first decidedly presupposes the theoretical
inequality of the teacher and the taught. Because one can speak while
many can listen, this is especially adapted to the instruction of large
numbers. The second method is either that of the catechism or the
dialogue. The catechetical is connected with the first kind of oral
instruction above designated because it makes demand upon the memory of
the learner only for the answer to one question at a time, and is hence
very often and very absurdly called the Socratic method. In teaching by
means of the dialogue, we try, by means of a reciprocal interchange of
thought, t