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These citations will suggest parallels in the aims of the two great reformers. Both sought to introduce the student to nature at first hand. Both aimed to reorganize the sciences into one great body of co?rdinated knowledge. Both emphasized the value of the inductive method in the development of subjects of study. Bacon said: "A good method will solve all problems. A cripple on the right path will beat a racer on the wrong path." Said Comenius: "The secret of education lies in method." Again: "There is no difficulty in learning Latin: what we want is a good method."

Although but little more than twenty years the senior of Comenius, Ratke's mental development was less tardy, so that when the Moravian was a young collegian at Herborn, Ratke was enjoying the full flush of popularity as an educational reformer. Born at Wilster in Holstein , in 1571, he trained in the gymnasium at Hamburg, and later studied philosophy at Rostock. Later he travelled in England and Holland; studied Hebrew and Arabic, and formulated the plan of education which made him famous as a reformer. He attached great value to his plan and expressed great unwillingness to divulge it without adequate remuneration. He made known his contemplated reforms at a diet of the German Empire, held at Frankfort on the 12th of May, 1612. They were threefold: To teach Latin, Greek, or Hebrew, or any other language, to young or old in a very short time; to establish schools in which the arts and sciences should be taught and extended; to introduce a uniform speech throughout the empire, and, at the same time, uniform government and religion. He proposed to follow the order and course of nature, and teach first the mother-tongue, after this Hebrew and Greek, as being the tongues of the original text of the Bible, and, lastly, Latin.

Professor Helwig commends especially the methodology in Ratke's plan, and urges that we must consider not only the knowledge to be imparted, but as well the method of imparting knowledge. He says: "Nature does much, it is true, but when art assists her, her work is much more certain and complete. Therefore it is necessary that there should be an especial art to which any one who desires to teach can adhere, so that he shall not teach by mere opinion and guess, nor by native instinct alone, but by the rules of his art; just as he who would speak correctly by the rules of grammar, and he who would sing correctly by the rules of music. This art of teaching, like the art of logic, applies to all languages, arts, and sciences. It discusses among other things how to distinguish among minds and gifts, so that the quicker may not be delayed, and that, on the contrary, those who are by nature not so quick may not remain behind; how and in what order to arrange the exercises; how to assist the understanding; how to strengthen the memory; how to sharpen the intellect without violence and after the true course of nature. This art of teaching, no less than other arts, has its fixed laws and rules, founded not only upon the nature and understanding of man, but upon the peculiarities of languages, arts, and sciences; and it admits of no ways of teaching which are not deduced from sure grounds and founded upon proof." The Jena professors were no less favorable with regard to this new art of teaching.

The influence of this report on the fame of Ratke was far-reaching. The following year he was invited to Augsburg to reform the schools of that city. This invitation was the outgrowth of a study of his plan by David H?schel, the principal of St. Anne's School, and two other teachers appointed by the city to accompany him to Frankfort and aid him in the investigation. They reported that Ratke had so far explained his method to them that they were satisfied and pleased with it; and the invitation to Ratke promptly followed. Beyond a few monographs by the Augsburg disciples, based on his method, and inspired doubtless by his sojourn there, we are altogether without evidence of the success or failure of the reforms at Augsburg.

Early in 1616, Prince Ludwig of Anhalt-Gotha yielded to the persuasions of his sister, the Duchess Dorothea of Weimar, and invited Ratke to Gotha to organize the schools there in accordance with his views. He engaged to organize and supervise the schools and to instruct and train the teachers, but he bound the prince to exact from each teacher a promise not to divulge his method to any one.

A printing-office was established at Gotha to supply the books required by the new order. Fonts of type in six languages were imported from Holland, and four compositors and two pressmen were brought from Rostock and Jena. The people of Gotha were required by the prince to send their children to the schools organized by Ratke. Two hundred and thirty-one boys and two hundred and two girls were enrolled.

The school was graded into six classes. The mother-tongue was taught in the lowest classes; Latin was begun in the fourth, and Greek in the sixth. He required that the teacher in the lowest class should be a man of kind manners, and that he need know no language but the German. This scandalized the whole German nation. A schoolmaster ignorant of Latin! Critics appeared from the first with the most cogent reasons for distrusting the "new methods." But Ratke had the confidence of the prince, and all went merrily for a time. The instruction was simplified; and, besides the mother-tongue, arithmetic, singing, and religion were taught.

But he encountered numerous obstacles at Gotha: the teachers of the town, it would appear, did not fully share his views; the town adhered to the Reformed Church and Ratke was a Lutheran,--a fact which caused no end of trouble; and the prince was not altogether satisfied with the fulfilment of Ratke's promises of reform. The pastor of the Reformed Church of Gotha preferred formal charges of heterodoxy against him, and maintained, besides, that Ratke made too little provision for the study of music and the catechism; that too much time was given to recreation; that the discipline was altogether too mild; and that the children were permitted to pass from one study to another too rapidly. Singular charges, these! And the more singular when one recalls the long hours and the harsh discipline of the seventeenth century.

The opposition was strong, and at the end of eighteen months the Gotha experiment was brought to an abrupt close. Ratke was not only dismissed, but was imprisoned on the charge that he "had claimed and promised more than he knew that he could bring to pass." After spending the best of a year in prison, he signed a declaration in which he assented to the charges. Then the prince released him. He went to Magdeburg, where he was well received by the school authorities; but the ecclesiastical dignitaries of the city were soon at war with him, and he moved on to Rudolstadt, where he was cordially received by the Princess Anna Sophia, wife of Prince Gunther of Swarzburg-Rudolstadt.

Subsequently Oxenstiern, the chancellor of Sweden, sought his services in the reformation of the Swedish schools; but instead of the requested interview, he sent the chancellor a thick quarto. "I accomplished this wearisome labor," says Oxenstiern; "and after I had read the whole book through, I found that he had not ill displayed the faults of the schools, but his remedies did not seem to me adequate." Ratke died shortly afterward at the age of sixty-four years.

Ratke's contribution to education was chiefly in the matter of methodology. His leading principles were: In everything we should follow the order of nature. There is a certain natural sequence along which the human intelligence moves in the acquisition of knowledge. This sequence must be studied, and instruction must be based on a knowledge of it. One thing at a time. Each subject of study should be orderly developed and thoroughly dealt with before proceeding to the next. There should be frequent repetition. It is astonishing what may be accomplished by the frequent repetition of one thing. Everything first in the mother-tongue. The first thinking should always be in the vernacular. Whatever the vocation, the pupil should learn to express himself in the mother-tongue. After the mother-tongue has been mastered, the other languages may be studied. Everything without compulsion. Children cannot be whipped into learning or wishing to learn; by compulsion and blows they are so disgusted with their studies that study becomes hateful to them. Moreover, it is contrary to nature to flog children for not remembering what has been taught them. If they had been properly taught they would have remembered, and blows would have been unnecessary. Children should be taught to love and reverence--not to fear their teachers. Nothing should be learned by rote. Learning by heart weakens the understanding. If a subject has been well developed, and has been impressed upon the mind by frequent repetition, the memory of it will follow without any pains. Frequent hours of recreation are advised; in fact, no two lessons should come immediately together. A definite method for all studies. In the languages, arts, and sciences, there must be a conformity in the methods of teaching, text-books used, and precepts given. The German grammar, for instance, must agree with the Hebrew and the Greek as far as the idioms of the language will permit. The thing itself should first be studied, and then whatever explains it. Study first the literature of a language and then its grammar. A basis of material must first be laid in the mind before rules can be applied. He admits that many of the grammars furnish examples with the rules; but these examples "come together from all sorts of authors, like mixed fodder in a manger." Everything must be learned by experience and examination. Nothing is to be taken on authority. It will be recalled that Ratke visited England after the completion of his studies at Rostock; and it is altogether likely that while there he became a convert to induction and the philosophy of Bacon.

In most particulars Ratke and Comenius were in harmony. Both urged that the study of things should precede or be united with the study of words; that knowledge should be communicated through appeals to the senses; that all linguistic study should begin with the mother-tongue; that methods of teaching should be in accordance with the laws of nature; and that progress in studies should be based not on compulsion, but on the interest aroused in the pupils.

Comenius derived many of his philosophic concepts from the Dominican reformer, Thomas Campanella, whose writings influenced him powerfully, at least during his student years at Herborn and Heidelberg. The writings of Campanella convinced him of the unwisdom of the study of nature from the works of Aristotle. Books, Campanella had declared, are but dead copies of life, and are full of error and deception. We must ourselves explore nature and write down our own thoughts, the living mirror which shows the reflection of God's countenance. These protests against scholasticism found a responsive chord in the thoughts of the young Comenius.

BOYHOOD AND EARLY LIFE OF COMENIUS: 1592-1628

Ancestry of Comenius--Attends the village school at Strasnitz--Studies Latin in the gymnasium at Prerau--Character of the Latin schools of his day--Enters the college at Herborn--Studies theology and philosophy--Inspired by the teachings of Alsted--Makes the acquaintance of the writings of Ratke--Continues his studies at Heidelberg--Begins his career as a teacher at Prerau--Ordained as a clergyman--Installed as pastor and school superintendent at Fulneck--Persecution.

Many of the facts concerning the early life of John Amos Comenius are shrouded in obscurity. It is certain, however, that he was born in the village of Nivnitz in Moravia on the 28th day of March, in the year 1592. Nivnitz then, as now, was little more than a country market town and settled quite largely by members of the religious organization known as Moravian Brethren. The father and mother of Comenius, Martin and Anna Komensky, were influential members of the brotherhood, who had settled here some years previous with other followers of John Hus, the Bohemian reformer and martyr. The tradition that Martin Komensky was a miller by trade does not seem to be well authenticated. Besides John Amos, three daughters were born to Martin and Anna Komensky,--Ludmilla, Susanna, and Margaret,--but the three girls died in early childhood.

Martin Komensky died in 1604, and his wife survived him less than a year. Left an orphan at the early age of twelve years, Comenius was intrusted to the care and training of an improvident aunt, who soon made way with his inheritance. In this, as in the neglect of his school training, the incompetence of the foster parent is clearly apparent. For something more than four years the lad attended the village school at Strasnitz. But, as he himself tells us, the curriculum was narrow and the teaching poor. While here Comenius formed the acquaintance of a schoolfellow named Nicholas Drabik, through whose prophetic visions he was so ignominiously led astray in his later life, and so bitterly reproached by his contemporaries. "It was a strange irony of fate," remarks Mr. Keatinge, "that a wanderer like Comenius, when only eleven years old and in his native land, should commence the intimacy that was to embitter his old age in Amsterdam." But, as Benham notes, the fact that the matter was so soon forgotten shows that the character of Comenius received no indelible stain by the unfortunate alliance, even though he excited the ridicule and disrespect, and even the contempt, of his contemporaries.

At the advanced age of sixteen years, he was initiated into the mysteries of classical learning in the Latin school at Prerau, where he studied for two years. A fairly accurate notion of his studies during this period may be gained from a glance at the course of study in a contemporary Latin school herewith reproduced in translation from the Bohemian. The schedule of hours in the second grade of this school was as follows: In the morning, during the first hour, repetition of grammar lesson from memory and explanation of the next day's grammar lesson. During the second hour, the dialogues of Castalio; and the third hour, the recitation of Castalio's dialogues in the Bohemian, and the grammatical analysis of the words and conversation of the lesson. In the afternoon, during the first hour, writing and singing; the second hour, explanation of the writings of Cicero according to Sturm's edition, and grammatical analysis; and the third hour, exercises in words and sayings. This was the programme for Mondays, Tuesdays, Thursdays, and Saturdays. On Wednesdays there was but one lesson in the morning and one in the afternoon. In the morning the catechism was recited; in addition, imitative exercises for the formation of style. In the afternoon, the writing of short words and a recapitulation of the week's lessons.

The programme for the third grade was as follows: In the forenoon of Mondays, Tuesdays, Thursdays, and Fridays:--

One period on Saturday was devoted to a weekly review; and on Sunday morning a chapter was read from the New Testament, the same explained in Greek , and all the students attended church. In the afternoon there was preaching again and more reading from the New Testament.

Such we may suppose to have been the character of his studies at Prerau during the two years from 1608 to 1610. Because of his maturity, he appreciated most keenly the faults of current humanistic methods of teaching. As one of his biographers remarks: "The defects of this early education were the seeds from which sprang the whole of his didactic efforts. Considerably older than his school-fellows, he was able to criticise the methods and speedily arrive at the conclusion that the lack of progress was due more to the inefficiency of the teachers than to the idleness of their pupils. From this time onward, he began to devise new methods of class instruction and better schemes of study. From the vivid memory of the horrors through which he had passed, of the thousand and one rules that had to be learned by rote before they were understood, of the monotonous study of grammar, only diversified by the maddening effort to translate Latin authors without the assistance of suitable dictionaries or commentaries, sprang that intense sympathy with beginners which characterizes his whole life and gives practical worth to every precept that he enunciated."

After two years in the Latin school at Prerau, he entered the college at Herborn on the 30th of March, 1611. The University of Prague was at this time in the hands of the Utraquists, whose unfriendly attitude toward the Moravian Brethren led to the selection of a German university for his higher course of instruction. He had determined to qualify for the ministry, and the institution at Herborn at this time afforded unusual opportunities for the study of theology. Doubtless another factor in the selection of Herborn was the fact that John Henry Alsted, one of the most distinguished theological and philosophical professors of the day, was lecturing there, and aspiring youths of the temperament of Comenius naturally gravitated toward this centre of fresh thought. Although but four years older than Comenius, Alsted was the most commanding figure in the academic circles of Europe at this time. He had travelled extensively; had made the acquaintance of most of the learned men in Europe worth knowing; and had advocated views of education which were new and startling.

For twenty-seven years Herborn had enjoyed unprecedented academic prosperity. Opportunities for the study of education were unexcelled; for, connected with the college, there was a preparatory department which served as a laboratory for the study of pedagogic problems, in which, for example, the lower classes were instructed in the mother-tongue--a procedure that was regarded as ultra-heterodox at this time.

Another professor of philosophy at Herborn at the time was Heinrich Gutberleth, who was likewise deeply interested in pedagogy and whose lectures seem to have influenced Comenius, with special reference to his advocacy of the study of the physical sciences. In theology he heard lectures by Piscator, Hermannus, and Pasor. Since 1530 the schools of Nassau had been marked by great improvement, and this improvement was in no small measure due to the intelligent interest of the professors of theology at Herborn in the schools of the province. Hermannus, with whom Comenius studied practical theology, was especially active in school reform.

It was during his student life at Herborn that Comenius became acquainted with Ratke's plan of instruction, then much discussed at university centres, and especially at Jena, Giessen, and Herborn. However much he may have been stimulated to educational reform by his own belated classical training and by the pedagogic character of the work at Herborn, the writings of Ratke, as he himself tells us, played the largest part in making him an educational reformer. While at Herborn he gave special attention to the Bohemian language, and planned a dictionary which was never published.

Comenius left Herborn in the spring of 1613; and after a few weeks' sojourn at Amsterdam he repaired to Heidelberg, where he matriculated as a student of philosophy and theology on the 13th of June. Beyond the fact that he purchased a manuscript of Copernicus, and that at the end of a year, his funds becoming exhausted, he was forced to make the return journey to Prague on foot, nothing is known of his life at Heidelberg.

Back in his native country after these years of study and travel in Germany, he was still too young by two years for ordination in the brotherhood. Meanwhile he turned his attention to education, and engaged himself as a teacher in the elementary school at Prerau conducted by the Moravian Brethren. This experience brought him face to face with problems of methodology and discipline, and gave him an opportunity to apply some of the theories he had formulated while a student at Herborn. His attention was at once called to the ineffective methods employed in teaching Latin, for the remedy of which he prepared an easy Latin book for beginners.

His ordination took place at Zerwick on the 29th day of April, 1616, although he continued teaching at Prerau for two years longer, when he was called to the pastorate of the flourishing Moravian church at Fulneck. At the same time, or shortly thereafter, he was elected superintendent of the schools of the town. In this twofold capacity he ministered to the spiritual and educational needs of Fulneck for three years, and passed the only tranquil and happy years of his life. But the year that ushered in this prosperous career witnessed the outbreak of the Thirty Years' War.

In 1621 Fulneck was sacked by the Spaniards, and the conquering force gave itself up to destruction that baffles description. Houses were pillaged, including the residence of Comenius, and he lost all his property, including his library and the manuscripts of several educational treatises, on the composition of which he had spent years of labor.

From this time on, the Moravian Brethren were exposed to the most relentless persecutions. Many were executed, and others took refuge in caves in the wilderness or on the secluded estates of wealthy sympathizers. For three years Comenius found an asylum on the estate of Karl von Zerotin. The death of his wife and children added to the afflictions of his exile; but he sought relief from his sorrow in literary work--the composition of a metrical translation of the Psalms, an allegorical description of life, and the construction of a highly meritorious map of Moravia.

The persecution of the enemies rendered concealment no longer possible; and, although Karl von Zerotin was held in high regard by Ferdinand II, in 1624 the imperial mandate was issued which banished the evangelical clergy from the country. For a time Comenius and several of his brethren secreted themselves from their merciless pursuers on the Bohemian mountains, in the citadel of Baron Sadowsky, near Slaupna. But the edict of 1627 put an end to further protection of the Moravian clergy by the nobles; and in January, 1628, Comenius and many of his compatriots, including his late protector, Baron Sadowsky, set out for Poland. On the mountain frontier which separates Moravia from Silesia, one gets an excellent view of Fulneck and the surrounding country. Here the band of exiles knelt and Comenius offered up an impassioned prayer for his beloved Moravia and Bohemia. This was his last sad look on his devoted country. He never afterward beheld the land of his fathers, but for more than half a century he lived an exile in foreign regions. Well might he, in his old age, exclaim: "My whole life was merely the visit of a guest; I had no fatherland."

CAREER AS AN EDUCATIONAL REFORMER: 1628-1656

Flight to Poland--Appointed director of the gymnasium at Lissa--Reforms introduced--Literary projects--Need of a patron--Call to England--Friendship with Hartlib--Interest of the English Parliament--Discontent with existing educational institutions--Lewis de Geer, his Dutch patron--Call to Sweden--Interview with Oxenstiern--Located at Elbing--Reform of the Swedish schools--Return to Poland--Consecration as senior bishop--Consequences of the treaty of Westphalia--Ecclesiastical ministrations--Call to Hungary--Reform of the schools at Saros-Patak--Plan of a pansophic school--Return to Lissa--The city burned--Flight of Comenius from Poland.

"When our people attend school for the sake of the learned languages, what do they bring with them on returning home?" he asks. "What beyond that which they obtain there--the tinkling of human eloquence, the love of disputation, and the knowledge that puffeth up instead of the charity that buildeth up. Moreover, some acquire corrupt morals; some, a desire to make themselves agreeable by a show of external civility; some, habits of intemperance and a distaste or hatred of firm discipline. And yet these very men were trained for the lights of the Church and the pillars of the State. O that, instead of such an education, we had retained the simplicity of childhood. O that we might bring back the ancient custom of the Spartans, who, more than all the other Greeks, were intent upon the rational education of their youth."

A noteworthy feature of his work as a reformer at Lissa consisted in a careful grading of the schools, and the formulation of a course of study for the successive grades. The guiding principle in this schematization of school work was that each grade should pave the way for the one next higher,--the elements of all subjects of study being comparatively simple, these elements should be gradually introduced and elaborated from grade to grade. These reforms were not only far-reaching, they were revolutionary; and they made possible the modern graded school.

Civilized Europe did not long remain in ignorance of these reforms. They were discussed with approval in England, Germany, France, and Sweden; and several foreign governments sought his services in the work of educational reform. Sweden, in 1638, tendered him a remunerative position and unlimited opportunities of reforming the schools of the kingdom along the lines laid down in his writings. He replied that he was willing to recommend a competent person to undertake the work, but that he was not in position to sever his relations with the Moravian Church in Poland and to leave unfinished some important educational writings.

His own poverty, as well as that of his brethren, made him realize keenly the need of a wealthy patron to aid him in the realization of his educational ideals. "The vastness of the labors I contemplate," he wrote, "demands that I should have a wealthy patron, whether we look at their extent, or at the necessity of securing assistants, or at the expense generally. I propose to render the study of science, philosophy, and theology more accessible to all parties, and of greater usefulness in the regulation of human affairs than has hitherto been the case. In order to do this, two kinds of books are necessary-- for philosophical research and for elementary training.

"Books of the first class would primarily have reference to the Latin language, and of this class I would adopt eight:--

"4. A dictionary giving the meaning of the Latin words in the mother-tongue.

"5. A dictionary giving all the words of the native language in Latin, and more especially supplying phrases of the former language with corresponding phrases in the latter.

"6. A Latin dictionary explaining all the peculiar idioms of the language.

"The books to be used in connection with elementary training are three:--

"3. General dogmatics. These have to treat of the different theories taken by human ingenuity, the false as well as the true, thereby preventing a relapse into vain speculations and dangerous errors.

Such a patron, however, was not at once forthcoming, although it would appear from his letters that Count Bohulslaw of Lissa, whom he styles "the chief in the kingdom of Poland," was of some pecuniary assistance to him at this time in the development of his theories.

The wide publication of his writings aroused a keen interest in his reforms, and especially in England. Samuel Hartlib, who corresponded extensively with the learned men of Europe, had already translated into English several of the educational writings of Comenius, and in various other ways had interested the English public in the work of the Moravian reformer.

When Parliament finally convened "and my presence being known," writes Comenius, "I was commanded to wait until after some important business having been transacted, a commission should be issued to certain wise and learned Englishmen to hear me and be informed of my plan. As an earnest, moreover, of their intentions, they communicated to me their purpose to assign to us a college with revenues, whence some men of learning and industry selected from any nation might be honorably sustained either for a certain number of years or in perpetuity. The Savoy in London, and beyond London, Winchester, and again near the city, Chelsea, were severally mentioned, and inventories of the latter and its revenues were communicated to me; so that nothing seemed more certain than that the designs of Lord Bacon to open a universal college of all nations, devoted solely to the advancement of the sciences, were now in way of being carried into effect."

But the time was not yet come for the reform movement in English education. Ireland was in a state of commotion; two hundred thousand Englishmen had been massacred; the sudden departure of the king from London on the 10th of January, 1642, and the prospect of a prolonged civil war convinced Comenius that it would be useless to tarry longer in England. He informed his friends of his disappointment of his plans. Hartlib was hopeful and urged delay, but a call to Sweden, made four years previous, was renewed at this time, and he left London on the 10th of June, in the year 1642.

Lewis de Geer, a rich Dutch merchant and philanthropist, residing at Nordk?ping, Sweden, had offered to render him financial aid in working out his educational reforms in Sweden. But de Geer's notions of reform differed widely from those of the English friends. He was less interested in universal research, the founding of pansophic colleges, and the results of original investigation than Hartlib and the Englishmen. What he wanted was better school-books for the children, rational methods of teaching for the teachers, and some intelligent grading of the schools. The English friends were satisfied with the broad generalities of pansophic learning, the unrealized dreams that were so very near the reformer's heart; the Dutch merchant would be satisfied with nothing less than concrete applications of theories. There is no doubt that Comenius would have preferred lingering in England or going to some place where his cherished pansophic schemes might be given a hearing. But he was human and had organic needs, and he knew that the liberal remuneration offered him by de Geer would avert poverty even though the realization of his pure and exalted pansophic dream was deferred.

"In the history of great renunciations," says Mr. Keatinge, "surely none is stranger than this. We have a man little past the prime of life, his brain teeming with magnificent, if somewhat visionary, plans for social reform, a mighty power in the community that shaved his religious ideas, and an object of interest even to those who may have shrugged their shoulders at his occasional want of balance. Suddenly he flings his projects to the winds, consigns his darling plans to the dustheap of unrealizable ideas, and retires to a small seaside town--not to meditate, not to give definite form to latent conceptions or to evolve new ones, not to make preparation for the dazzling of intellectual Europe with an octavo of fantastic philanthropy or of philosophic mysticism, but--to write school-books for the little boys in Swedish schools."

Comenius went from London to Nordk?ping, where he spent some days in conference with his new patron, Lewis de Geer. He was not to receive a stipulated salary, but to be paid certain sums upon the completion of definite texts, the number and character of the same to be determined by the educational authorities at Stockholm, whither de Geer directed Comenius to go for further orders. In Stockholm he met with Lord Axel Oxenstiern, grand chancellor of the kingdom of Sweden, and Dr. John Skyte, professor of canon and civil law in the University of Upsala. Of this conference Comenius says: "These two exercised me in debate for four days, and chiefly Oxenstiern, that eagle of the north. He inquired into the foundations of both my schemes, the didactic and the pansophic, so searchingly that it was unlike anything that had been done before by any of my learned critics. In the first two days he examined the didactics, with, at length, this conclusion: 'From an early age,' said he, 'I perceived that our method of studies generally in use is a harsh and crude one, but where the root of the trouble was I couldn't find out. At length having been sent by my king , of glorious memory, as ambassador into Germany, I conversed on the subject with various learned men. And when I heard that Wolfgang Ratke was toiling at a reformed method, I had no rest of mind until I had got that gentleman into my presence; but, instead of a talk on the subject, he offered me a big volume in quarto to read. I swallowed that trouble; and, having gone through the book, I noted that he detected not badly the maladies of the schools; but the remedies he proposed did not seem to me sufficient. Yours, Mr. Comenius, rest on firmer foundations.'"

The consultation with Oxenstiern and Skyte continued four days, at the conclusion of which they rendered their decision on his various theories. With reference to his pansophic notions, they saw little of immediate utility to the welfare of mankind. But his didactics they regarded with favor. They urged him to give his attention to the reformation of teaching and the preparation of suitable text-books. While somewhat chagrined at this unsympathetic attitude toward his pansophic theories, and a little surprised to learn that de Geer should be of the same mind, he was forced to acquiesce, not, however, without the earnest solicitations of Hartlib and his English friends not to forsake the cherished pansophic principles.

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