Like Comenius, Francke valued less the classical culture, but more the modern learning which fitted for the duties of life. “It is a common evil,” he says, “that we do not teach what we use in our occupations every day.” This led him to give large consideration to the study of the mother-tongue. “I find few university students,” he says, “who can write a German letter correctly spelled. They violate orthography in almost every line. I know of many examples where, after they have entered upon the ministry and have had occasion to have something printed, it has been necessary to have their manuscripts first corrected in almost every line. The reason for this defect is usually in the schools, where only the Latin translation of their exercises is corrected, but not the German.” In many ways he labored to actualize the larger idea of education which Comenius had outlined in the _Great didactic_. _Rousseau_ While he does not mention Comenius by name, even a cursory reading of the _Émile_[40] furnishes abundant evidence of Rousseau’s familiarity with the writings of the Moravian reformer, if not at first hand, then through the writings of others. At any rate, some striking parallels are suggested in a comparative study of the writings of the two reformers. As summarized by Mr. Davidson,[41] Rousseau’s educational demands are threefold: (1) the demand that children should, from the moment of their birth, be allowed complete freedom of movement; (2) that they should be educated through direct experience, and not through mere information derived from books; (3) that they should be taught to use their hands in the production of useful articles. These demands, it will be recalled, were also made by Comenius in one form or another.