Comenius and the Beginnings of Educational Reform

by W. S. Monroe

“7. An elementary grammar containing all the declensions and conjugations, and to be used in connection with the Vestibulum.

“8. A more comprehensive grammar, to be used in connection with the Janua.

“The books to be used in connection with elementary training are three:—

“1. Pansophia, or universal wisdom. This book should comprise the sum total of human wisdom, and be so expressed as to meet the requirements of both the present and future ages. The method to be followed in such a book would be to reduce it to certain fundamental principles, beyond the compass of which no part of human knowledge can reach. Such first principles are God, the world, and common sense.

“2. Panhistoria, or universal history. This work must comprehend the most vital facts of all ages. Universal history is a most excellent handmaid of the understanding, searching into the causes of all things, and inquiring into the laws of cause and effect. Instruction in history must be graded. It might be arranged in six classes—Bible history, natural history, history of inventions, history of morals, history of the various religious rites, and general history.

“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.

“One man is not able to accomplish an undertaking of such magnitude. There ought to be some clever linguists, perhaps three well versed in philosophy, an able historian, and a man thoroughly acquainted with Biblical literature. As regards the philological labors, I have already met with an excellent assistant in Mr. Wechner. Nor are clever coadjutors wanting for the Pansophia, who have not only offered the treasures of their libraries, but who have offered themselves in their coöperation in this work. Among these my friend Hartlib far excels. I do not know his equal in the extent of his knowledge, his acuteness of reasoning, his zeal to become useful to the welfare of mankind, his fervent love for a philosophy unmixed with errors and fanciful speculations, and his self-denial in order to further the objects in view.”

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.

The keen personal interest of Hartlib in the work of Comenius had important temporary consequences on the direction of the reformer’s activities during the next few years. Hartlib at this time was the most interesting figure in English educational history. “Everybody knew him,” says Professor Masson.[16] “He was a foreigner by birth, being the son of a Polish merchant who had left Poland when the country fell under Jesuit rule, and had settled in Elbing in Prussia, in very good circumstances. Twice married before to Polish ladies, this merchant had married in Prussia for his third wife the daughter of a wealthy English merchant at Dantzig; and thus our Hartlib, their son, though Prussian born and with Polish connections, could reckon himself half English. The date of his birth was probably about the beginning of the century. He appears to have first visited England in or about 1628, and from that time, though he made frequent journeys to the continent, London had been his headquarters. Here, with a residence in the city, he carried on business as a merchant, with extensive foreign correspondence, and very respectable family connections. But it did not require such family connections to make Hartlib at home in English society. The character of the man would have made him at home anywhere. He was one of those persons now styled philanthropists, or friends of progress, who take an interest in every question or project of their time promising social improvement, have always some irons in the fire, are constantly forming committees, or writing letters to persons of influence, and live altogether for the public. By the common consent of all who have explored the intellectual and social history of England in the seventeenth century, he is one of the most interesting and memorable figures of that whole period. He is interesting both for what he did himself and on account of the number and intimacy of his contacts with other interesting people.”