To the young Charles Michel compliance with the behests of such a parent was no difficult task; naturally amiable and obedient, the instructions of his father sunk deep into his heart. At an early age, he manifested that love of goodness which made every form of vice utterly distasteful to him; and in after years, when he heard of the struggles of those who, with more violent passions or less careful parental training, sought to lead the Christian life, his own pure and peaceful experience seemed to him wanting in perfection, because he had so seldom been called to contend with temptation.
As manhood approached, and he was required to fix upon a profession, his heart instinctively turned toward a clerical life, not, as was the case with so many of the young priests of that day, for its honors, its power, or its emoluments, but because, in that profession, he might the better fulfil the earnest desire of his heart to do good to his fellow-men. He accordingly commenced the study of theology. Here all went well for a time; but when he sought admission to deacon's orders, he was met by unexpected opposition. To a pious mind, like that of young De l'Épée, the consistent and Scriptural views of the Jansenists, not less than their pure and virtuous lives, were highly attractive, and through the influence of a clerical friend, a nephew of the celebrated Bossuet, he had been led to examine and adopt them. The diocesan to whom he applied for deacon's orders was a Jesuit, and, before he would admit him, he required him to sign a formula of doctrine which was abhorrent alike to his reason and his conscience. He refused at once, and, on his refusal, his application was rejected; and though subsequently admitted to the diaconate, he was insultingly told by his superior, that he need not aspire to any higher order, for it should not be granted.
It was with a saddened heart that he found himself thus compelled to forego long cherished hopes of usefulness. With that glowing imagination which characterized him even in old age, he had looked forward to the time when, as the curate of some retired parish, he might encourage the devout, reprove and control the erring, and, by his example, counsel, and prayers, so mould and influence the little community, that it should seem another Eden. But an overruling Providence had reserved for him a larger field of usefulness, a more extended mission of mercy, and it was through the path of trial that he was to be led to it.
Regarding it as his duty to employ his time, he at length determined to enter the legal profession. He passed with rapidity through the preliminary course of study, and was admitted to the bar. The practice of the law was not, at that time, in France, nor is it, indeed, now, invested with the high character attaching to it in England. Its codes and rules bore the impress of a barbarous age; and among its practitioners, fraud, artifice, and chicanery were the rule, and honesty the rare and generally unfortunate exception.
For such a profession the pure-minded De l'Épée found himself entirely unfitted, and, abandoning it with loathing, his eyes and heart were again directed toward the profession of his choice, and, this time, apparently not in vain. His early friend, M. de Bossuet, had been elevated to the see of Troyes, and, knowing his piety and zeal, offered him a canonry in his cathedral, and admitted him to priest's orders. The desire of his heart was now gratified, and he entered upon his new duties with the utmost ardor. "In all the diocese of Troyes," says one of his contemporaries, "there was not so faithful a priest."
But his hopes were soon to be blasted. Monseigneur de Bossuet died, and, as the Jansenist controversy was at its height, his old enemies, the Jesuits, exerted their influence with the Archbishop of Paris, and procured an interdict, prohibiting him from ever again exercising the functions of the priesthood.
A severer blow could scarcely have fallen upon him. He sought not for honor, he asked not for fame or worldly renown; he had only desired to be useful, to do good to his fellow-men; and now, just as his hopes were budding into fruition, just as some results of his faithful labors were beginning to appear, all were cut off by the keen breath of adversity.
It was while suffering from depression, at his unjust exclusion from the duties of his calling, that his attention was first directed to the unfortunate class to whom he was to be the future evangelist, or bringer of good tidings. Bébian thus relates the incident which led him to undertake the instruction of the deaf and dumb:—
"He happened one day to enter a house, where he found two young females engaged in needlework, which seemed to occupy their whole attention. He addressed them, but received no answer. Somewhat surprised at this, he repeated his question; but still there was no reply; they did not even lift their eyes from the work before them. In the midst of the Abbé's wonder at this apparent rudeness, their mother entered the room, and the mystery was at once explained. With tears she informed him that her daughters were deaf and dumb; that they had received, by means of pictures, a little instruction from Father Farnin, a benevolent ecclesiastic of the order of "Christian Brothers," in the neighborhood; but that he was now dead, and her poor children were left without any one to aid their intellectual progress.—'Believing,' said the Abbé, 'that these two unfortunates would live and die in ignorance of religion, if I made no effort to instruct them, my heart was filled with compassion, and I promised, that, if they were committed to my charge, I would do all for them that I was able.'"
It was in 1755 that the Abbé de l'Épée thus entered upon his great mission. Six years before, Jacob Rodriguez de Pereira had come from Spain, and exhibited some deaf and dumb pupils whom he had taught, before the Academy of Sciences. They were able to speak indifferently well, and had attained a moderate degree of scientific knowledge. Pereira himself was a man of great learning, of the most agreeable and fascinating manners, and possessed, in a high degree, that tact and address in which the Spanish Jews have never been surpassed. He soon made a very favorable impression upon the court, and led a pleasant life in the society of the literary men of the age. During his residence in France, he taught some five or six mutes of high rank to speak and to make considerable attainments in science,—charging for this service most princely fees, and at the same time binding his pupils to perfect secrecy in regard to his methods, which it was his intention to bequeathe to his family. This intention was thwarted, however, soon after his death, by a fire which destroyed nearly all his papers, and to this day his method has remained a secret, unknown even to his children. It is certain, however, that he made no use of the sign-language, though there is some evidence that he invented and practised a system of syllabic dactylology. Of this, the only successful effort which, up to that time, had been made in France, to teach deaf-mutes, it is obvious that De l'Épée could have known nothing, save the fact that it demonstrated the capacity of some of this class to receive instruction. It is, indeed, certain, from his own statements, that, at the time of commencing his labors, he had no knowledge of any works on the subject. He had somewhere picked up the manual alphabet invented by Bonet in 1620; and in subsequent years he derived some advantages from the works of Cardan, Bonet, Amman, Wallis, and Dalgarno.