It is not generally known that during the late fourteenth and the early fifteenth centuries, England and Scotland were in fairly close cultural relations and religious contacts with Bohemia. But such was the case. The earliest such connection is traceable to the endowment established by Vojtěch Ranků of Ježov (Adalbertus Ranconis de Ericinio) for Czech students wishing to study at Oxford or Paris. Vojtěch was one of the most learned Czech Masters of the University of Paris, where in 1355 he had served as Rector. Later he had taught at Oxford. Furthermore, this initial tie between Bohemia and England was greatly strengthened when in 1382 King Richard II married Anne, the daughter of Emperor Charles IV and sister of the Czech King, Wenceslas IV. She was an unusually cultured young lady who read her Bible assiduously in three languages—Czech, German, and Italian. Many Czechs, among them Lord Peter of Wartenberg, accompanied her, and some of them even settled in England. Furthermore, a considerable number of Czech students matriculated at the English universities. Those who studied at Oxford became acquainted with the writings of John Wyclif, and upon their return home brought copies of them to Prague. At first, only the philosophical works of Wyclif were thus made available; but after 1400 his theological treatises were extant in Bohemia as well. Among those who introduced Wyclif's doctrines into Bohemia, the most important was Jerome of Prague. He returned from Oxford in 1401 and influenced Hus by his fervent Wyclifism. Hus transcribed many of Wyclif's works for his own use. Later, similar services were rendered by two Czech students, Nicholas Faulfiš and George of Kninice. They visited the Lollard centers, such as Kemerton near Tewkesbury in Gloucestershire and Braybrook in Northamptonshire. There they copied many of Wyclif's works which were apparently no longer available in Oxford, and upon their return to Bohemia brought them along. They also delivered a document from the University of Oxford testifying to Wyclif's orthodoxy—although this was probably a forgery.

John Amos Comenius (1592–1670) is best known to the world as the pioneer of modern educational theories and methods. More particularly is he remembered as the author of a series of elementary Latin textbooks for which many generations of schoolboys in the bygone days have called him blessed. But although he has richly deserved the praise he has received for his pedagogical reforms, that contribution by no means exhausts his astonishingly many-sided accomplishments. For he was the author of almost two hundred treatises (some of them rather forbiddingly bulky tomes, not all so far published), dealing with scientific, linguistic, pedagogical, philosophical, political, literary, and above all religious and theological subjects. He was likewise a fervent enthusiast for religious and political peace during one of the most disturbed periods of European history—the era of the Thirty Years' War. And above all, he was a convinced believer in pansophy—the principle of unification of all scientific, philosophical, political, and religious knowledge into one all-embracing, harmonious world-view. Previously, the term pansophy was used by Peter Laurenberg (1585- 1639) for an encyclopaedic compend of universal knowledge. Comenius gave it a deeper connotation, that of correlating all knowledge by means of an unifying principle. Thus he endeavored to produce an encyclopaedic, unified system of education which would fuse into one whole all knowledge, ethics, and religion, and by having all people educated in this system, would ultimately secure universal peace. His pansophy is, therefore, the dominant principle of almost everything he wrote, pervading it either explicitly or implicitly. Surprisingly enough, by reason of the recent discovery of Comenius' long lost pansophic corpus, we hope soon to learn more about this important aspect of his work than we have known hitherto.