Though born a Slav, Comenius represents, in his personality and pedagogy, the idealistic and theorizing genius of the German nation. Locke, on the contrary, is a typical Englishman, and perfectly embodies the practical genius of that people. Compare the titles of the two books referred to above. How elaborate and ornate is the one and how homely the other! One might compare the former to a great piece of architecture, built up stone by stone with exactness of sequence and plan. Every detail is manifestly studied and follows a scheme previously laid out. The latter, on the contrary, is like a painting, or a work of artisanship, if you please. There is the design, unity and harmony, but these lie in the artist’s experience or mental make-up, and develop themselves as he moves his hand. Comenius’s pedagogy starts with the highest ideal of humanity, and then proceeds to consider how each and all can be made to conform to it. His plans and practical recommendations are also, in general, more of deductions from his basal hypothesis or philosophy than inductions from the considerations of the actual conditions and problems. With Locke the procedure is very different: a particular boy concerning whose education he was consulted is the starting-point. This boy has to grow up in a particular age, environment, and social class, and must be fitted to all these actual conditions. Not the ultimate end of the race, but the particular destiny of a real boy, his mentality, the best educative forces conducing to the possibly perfect fulfillment of his destiny, are to be the chief considerations. Comenius was a practical as well as theoretical reformer in education, but he was, above all, a scholarly priest, probably the best type that his age could produce. Locke was a great original thinker, the father of English psychology. But he was, essentially, and in its highest sense, a man of the world. In spite of his physical weakness, which hindered him from an active participation in the social and political affairs of his country, he was always concerned and identified with them. Thus the Christian citizenship at which he aimed was not a gazing from the stepladder of this earthly life toward the distant vision of heavenly perfection, but a vigorous, efficient, working and living with others as a child of this world. There is no bold brilliancy in his educational thoughts, but they are full of living truths which come only from the actual broad experience of life, and so can be applied to real life. There is in them no soaring transcendentalism. Yet if we intelligently follow his leadership, we shall find that it does not lack a glow of idealism which can illumine our earthly path. It is a sound philosophy of a sound personality who has seen the wide living world with his own eyes, and expressed his views with the scrupulous conscientiousness and the sincerity of conviction--a perfect product of great common sense.