Paris, December 23, 1801.

An establishment at once deserving of the attention of men of feeling, particularly of those who, in cultivating literature, apply themselves to the science of metaphysics and grammar; an establishment extremely interesting to every one, the great difficulties of which mankind had, repeatedly, in the course of ages, endeavoured to encounter, and which had driven to despair all those who had ventured to engage in the undertaking; an establishment, in a word, which produces the happiest effects, and in a most wonderful manner, is the

NATIONAL INSTITUTION OF THE DEAF AND DUMB.

To the most religious of philanthropists is France indebted for this sublime discovery, and the AbbÉ SICARD, a pupil of the inventor; the AbbÉ de l'EpÉe, has carried it to such a degree of perfection, that it scarcely appears possible to make any further progress in so useful an undertaking. And, in fact, what can be wanting to a species of instruction the object of which is to establish between the deaf and dumb, and the man who hears and speaks, a communication like that established between all men by the knowledge and practice of the same idiom; when the deaf and dumb man, by the help of the education given him, succeeds in decomposing into phrases the longest period; into simple propositions, the most complex phrase; into words, each proposition; into simple words, words the most complex: and when he distinguishes perfectly words derived from primitives; figurative words from proper ones; and when, after having thus decomposed the longest discourse, he recomposes it; when, in short, the deaf and dumb man expresses all his ideas, all his thoughts, and all his affections; when he answers, like men the best-informed, all questions put to him, respecting what he knows through the nature of his intelligence, and respecting what he has learned, either from himself or from him who has enlightened his understanding? What wish remains to be formed, when the deaf and dumb man is enabled to learn by himself a foreign language, when he translates it, and writes it, as well as those of whom it is the mother-tongue?

Such is the phenomenon which the Institution of the deaf and dumb presents to the astonishment of Europe, under the direction, or rather under the regeneration of the successor of the celebrated AbbÉ de l'EpÉe. His pupils realize every thing that I have just mentioned. They write English and Italian as well as they do French. Nothing equals the justness and precision of their definitions.

Nor let it be imagined that they resemble birds repeating the tunes they have learned. Never have they been taught the answer to a question. Their answers are always the effect of their good logic, and of the ideas of objects and of qualities of beings, acquired by a mind which the Institutor has formed from the great art of observation.

This institution was far short of its present state of perfection at the death of the celebrated inventor, which happened on the 23d of December 1789. During the long career of their first father, the deaf and dumb had been able to find means only to write, under the dictation of signs, words whose import was scarcely known to them. When endeavours were made to make them emerge from the confined sphere of the first wants, not one of them knew how to express in writing any thing but ideas of sense and wants of the first necessity. The nature of the verb, the relations of tenses, that of other words comprehended in the phrase, and which form the syntax of languages, were utterly unknown to them. And, indeed, how could they answer the most trifling question? Every thing in the construction of a period was to them an enigma.

It was not long before the successor of the inventor discovered the defect of this instruction, which was purely mechanical and acquired by rote. He thought he perceived this defect in the concrete verb, in which the deaf and dumb, seeing only a single word, were unable to distinguish two ideas which are comprehended in it, that of affirmation and that of quality. He thought he perceived also that defect in the expression of the qualities, always presented, in all languages, out of the subjects, and never in the noun which they modify; and, by the help of a process no less simple than ingenious and profound, he has made the deaf and dumb comprehend the most arduous difficulty, the nature of abstraction; he has initiated them in the art of generalizing ideas by presenting to them the adjective in the noun, as the quality is in the object, and the quality subsisting alone and out of the object, having no support but in the mind, for him who considers it, and but in the abstract noun for him who reads the expression of it. He has, in like manner, separated the verb from the quality in concrete verbs, and communicated to the deaf and dumb the knowledge of the true verb, which he has pointed out to them in the termination of all the French verbs, by reattaching to the subject, by a line agreed on, its verbal quality. This line he has translated by the verb to be, the only verb recognized by philosophic grammarians.

These are the two foundations of this very extraordinary source of instruction, and on which all the rest depend. The pronouns are learned by nouns; the tenses of conjugation, by the three absolute tenses of conjugation of all languages; and these, by this line, so happily imagined, which is a sign of the present when it connects the verbal quality and the subject, a sign of the past when it is intersected, a sign of the future when it is only begun.

All the conjugations are reduced to a single one, as are all the verbs. The adverbs considered as adjectives, when they express the manner, and as substitutes for a preposition and its government, when they express time or place, &c. The preposition represented as a mean of transmitting the influence of the word which precedes it to that which follows it; the articles serving, as in the English language, to determine the extent of a common noun. Such is a summary of the grammatical system of the Institutor of the deaf and dumb.

It is the metaphysical part, above all, which, in this institution, is carried to such a degree of simplicity and clearness, that it is within reach of understandings the most limited. And, indeed, one ought not to be astonished at the rapid progress of the deaf and dumb in the art of expressing their ideas and of communicating in writing with every speaker, as persons absent communicate with each other by similar means. In the space of eighteen months, a pupil begins to give an account in writing of the actions of which he is rendered a witness, and, in the space of five years, his education is complete.

The objects in which the deaf and dumb are instructed, are Grammar, the notions of Metaphysics and Logic, which the former renders necessary, Religion, the Use of the Globes, Geography, Arithmetic, general notions of History, ancient and modern, of Natural History, of Arts and Trades, &c.

These unfortunates, restored by communication to society, from which Nature seemed to have intended to exclude them, are usefully employed. One of their principal occupations is a knowledge of a mechanical art. Masters in the most ordinary arts are established in the house of the deaf and dumb, and every one there finds employment in the art which best suits his inclination, his strength, and his natural disposition. In this school, which is established at the extremity of the Faubourg St. Jacques, is a printing-office, where some are employed as compositors; others, as pressmen. In a preparatory drawing-school they are taught the rudiments of painting, engraving, and Mosaic, for the last of which there are two workshops. There is also a person to teach engraving on fine grained stones, as well as a joiner, a tailor, and a shoemaker. The garden, which is large, is cultivated by the deaf and dumb. Almost every thing that is used by them is made by themselves. They make their own bedsteads, chairs, tables, benches, and clothes. The deaf and dumb females too make their shirts, and the rest of their linen.

Thus their time is so taken up that, with the exception of three hours devoted to moral instruction, all the rest is employed in manual labour.

Such is this establishment, where the heart is agreeably affected at the admirable spectacle which presents at once every thing that does the most honour to human intelligence, in the efforts which it has been necessary to make in order to overcome the obstacles opposed to its development by the privation of the sense the most useful, and that of the faculty the most essential to the communication of men with one another, and the sight of the physical power employed in seeking, in arts and trades, resources which render men independent.

But to what degree are these unfortunates deaf, and why are they dumb?

It is well known that they are dumb because they are deaf, and they are more or less deaf, when they are so only by accident, in proportion as the auditory nerve is more or less braced, or more or less relaxed. In various experiments made on sound, some have heard sharp sounds, and not grave ones; others, on the contrary, have heard grave sounds, and not sharp ones.

All would learn, were it deemed expedient to teach them, the mechanism of speech. But, besides that the sounds which they would utter, would never be heard by themselves, and they would never be conscious of having uttered them, those, sounds would be to those who might listen to them infinitely disagreeable. Never could they be of use, to them in conversing with us, and they would serve only to counteract their instruction.

Woe be to the deaf and dumb whom it should be proposed to instruct by teaching them to speak! How, in fact, can, the development of the understanding be assisted by teaching them a mechanism which has no object or destination, when the thought already formed in the mind, by the help of signs which fix the ideas, restores not the mechanism of speech?

Of this the Institutor has been fully sensible, and, although in his public lessons, he explains all the efforts of the vocal instrument or organ of the voice, and proves that he could, as well as any other man, teach the deaf and dumb to make use of it, all his labour is confined to exercising the instrument of thought, persuaded that every thing will be obtained, when the deaf and dumb shall have learned to arrange their ideas, and to think.

It is then only that the Institutor gives lessons of analysis. But, how brilliant are they! You think yourself transported into a class of logic. The deaf and dumb man has ceased to be so. A contest begins between him and his master. All the spectators are astonished; every one wishes to retain what is written on both sides. It is a lesson given to all present.

Every one is invited to interrogate the deaf and dumb man, and he answers to any person whatsoever, with a pen or pencil in his hand, and in the same manner puts a question. He is asked, "What is Time?"—"Time," says the dumb pupil, "is a portion of duration, the nature of which is to be successive, to have commenced, and consequently to have passed, and to be no more; to be present, and to be so through necessity. Time," adds he, "is the fleeting or the future." As if in the eyes of the dumb there was nothing real in Time but the future.—"What is eternity?" says another to him—"It is a day without yesterday, or to-morrow," replies the pupil.—"What is a sense?"—"It is a vehicle for ideas."—"What is duration?"—"It is a line which has no end, or a circle."—"What is happiness?"—"It is a pleasure which never ceases."—"What is God?"—"The author of nature, the sun of eternity."—"What is friendship?"—"The affection of the mind."—"What is gratitude?"—"The memory of the heart."

There are a thousand answers of this description, daily collected at the lessons of the deaf and dumb by those who attend them, and which attest the superiority of this kind of instruction over the common methods. Thus, this institution is not only, in regard to beneficence and humanity, deserving of the admiration of men of feeling, it merits also the observation of men of superior understanding and true philosophers, on account of the ingenious process employed here to supply the place of the sense of seeing by that of hearing, and speech by gesture and writing.

I must not conceal from my countrymen, above all, that the Institutor, in his public lessons, formally declares, that it is by giving to the French language the simple form of ours, and accommodating to it our syntax, he has been chiefly successful in making the deaf and dumb understand that of their own country. I must also add, that it is no more than a justice due to the Institutor to say that, in the midst of the concourse of auditors, who press round him, and who offer him the homage due to his genius and philanthropy, he shews for all the English an honourable preference, acknowledging to them, publicly, that this attention is a debt which he discharges in return for the asylum that we granted to the unfortunate persons of his profession, who, emigrating from their native land, came among us to seek consolation, and found another home.

Should ever this feeble sketch of so interesting an institution reach SICARD, that religious philosopher, who belongs as much to every country in the world as to France, the land which gave him birth, he will find in it nothing more than the expression of the gratitude of one Englishman; but he may promise himself that as soon as the definitive treaty of peace shall have reopened a free intercourse between the two nations, the sentiments contained in it will be adopted by all the English who shall witness the extraordinary success of his profoundly-meditated labours. They will all hasten to pay their tribute of admiration to a man, whose most gratifying reward consists in the benefits which he has had the happiness to confer on that part of his fellow-creatures from whom Nature has withheld her usual indulgence.