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He saw the lords oppressing the poor, sitting long at table, and discussing lewd and obscene matters. He saw the rich idlers with bloated faces, with bleary eyes, with swollen limbs, with bodies covered with sores. He saw the moral world turned upside down. No longer, said Comenius, did men in Bohemia call things by their right names.
It was perhaps this error which caused a famous Italian pedagogist to say to me: "Liberty a new thing? Pray read Comenius you will find that it was already discussed in his times." I replied: "Yes, many talk of it, but the liberty I mean is a form of liberty actually realized." He seemed not to understand the difference.
To what extent does history contribute to our purpose? What importance have geography and arithmetic? How do reading and natural science aid a child to grow into the full stature of a man or woman? These questions are not new, but the answer to them has been long delayed. Since the time of Comenius, to say the least, they have seriously disturbed educators.
"To you, dear friends," he wrote in hope, "we commit our dear mother, the Church herself. Even in her death, which seems approaching, you ought to love her, because in her life she has gone before you for more than two centuries with examples of faith and patience." Of all the links between the old Church of the Brethren and the new, Comenius was the strongest.
Heaven has no reverence for the principles of Comenius, Pestalozzi, or Herbert Spencer as applied to poultry, and when the ducks and geese came out of the pond badly the other night and went waddling and tumbling and hissing all over creation, did not approve of my sending them back into the pond to start afresh.
All this we learn from Comenius himself, whose account of the matter and of what followed had better now be quoted.
Not only may he have had to do with the importation of Comenius's Janua Linguarum and the recommendation of that book to such pedagogues as Home and Anchoran; but he was instrumental in extracting from Comenius, while that book and certain appendices to it were in the flush of their first European popularity, a summary of his reserved and more general theories and intentions in the field of Didactics.
But, since the publication of the Janua Linguarum, Hartlib had been in correspondence with Comenius in his Polish home; and, by 1636, his interest in the designs of Comenius, and willingness to forward them, had become so well known in the circle of the admirers of Comenius that he had been named as one of the five chief Comenians in Europe, the other four being Zacharias Schneider of Leipsic, Sigismund Evenius of Weimar, John Mochinger of Dantzic, and John Docemius of Hamburg.
The patron, Count Raphael V. Leszczynski, was a Brother;57 the director was John Rybinski, a Brethren's minister; the co-director was another Brethren's minister, Michael Henrici; and Comenius accepted the post of teacher, and entered on the greatest task of his life. He had two objects before him.
In spite of the failure of such men as Comenius, Ratich, Basedow, and Rousseau to secure the introduction of these studies in a liberal degree, in spite of the enormous influence of custom and prejudice in favor of Latin and other traditional studies, the natural sciences have made recently such surprising advances and have so penetrated and transformed our modern life that we are simply compelled, even in the common school, to take heed of these great, living educational forces already at work.
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