Panthéonisation pourquoi?

Pantheonization: What Is It?

The Panthéon, located on the Sainte-Geneviève hill in Paris, is an emblematic monument dedicated to great figures who have marked the history of France. Originally built as a church in 1758 under King Louis XV, it became a secular temple in 1791 during the French Revolution. Since then, it has housed the remains of men and women who have made exceptional contributions to the Republic and its values: liberty, equality, fraternity.

The motto engraved on its façade, “Aux grands hommes, la patrie reconnaissante” (“To great men, the grateful homeland”), reflects this national tribute. Pantheonization, whether under Napoleon or the Republic, is a highly symbolic decision, intended to honor a life of commitment, altruism, or courage.

Abbé de l’Épée and the Fight for His Recognition

Abbé Charles-Michel de l’Épée, a pioneer of Deaf education, is a deeply symbolic figure. He died in 1789, before the proclamation of the Republic, and never knew this political regime. Yet his educational work and his fight for equality left a lasting mark on the history of special education and the rights of the Deaf.

While other educators had worked with Deaf people before him, Abbé de l’Épée institutionalized a method and founded the first public and free school for the Deaf. He gave this community access to knowledge and citizenship, breaking the prejudices of his time.

A Living Legacy and Recognition Still to Be Achieved

Today, Abbé de l’Épée is regarded as the symbolic founder of the “Deaf nation,” a recognition largely credited to Ferdinand Berthier. Berthier played a key role in shaping this identity and in asserting Deaf pride.

Transferring Abbé de l’Épée’s remains to the Panthéon, or installing a commemorative plaque there, would be a highly symbolic act, acknowledging his pioneering role in the emancipation and education of the Deaf. It would also affirm the importance of his legacy and his contribution to equality of rights for all.

The First Calls for His Pantheonization

In the 19th century, between 1829 and 1880, numerous Deaf associations emerged to strengthen community ties and combat hearing people’s misconceptions, which often portrayed them as “mentally ill.” These associations also campaigned to improve conditions for Deaf pupils and to preserve sign language.

It was in this context that Ernest Dusuzeau, nicknamed “the Gambetta,” a close associate of Ferdinand Berthier (“the Deaf Napoleon”), first proposed in 1839 that Abbé de l’Épée’s remains be transferred to the Panthéon. His aim was to honor the Abbé for his pioneering role. However, the proposal sparked debate, in part because of his association with Jansenism.

After Ferdinand Berthier discovered his remains, they were identified at Saint-Roch Church in Paris, where they still rest today. Several attempts have been made to transfer them to the Panthéon, the last led by Eugène Graff in 1938.

Religious Figures and Their Link to the Panthéon

Although the separation of Church and State is a fundamental principle in France, some religious figures have been buried in or associated with the Panthéon. Under the Empire, Napoleon Bonaparte chose to honor certain religious leaders for their social and political contributions, in a spirit of reconciliation between Church and State.

1. Abbé Henri Grégoire (1750–1831)

Symbolically transferred to the Panthéon in 1989 during the bicentennial of the French Revolution, Abbé Grégoire is remembered for his humanist commitments:

• Human Rights: Defender of equality and social progress during the Revolution.

• Abolition of Slavery: Active advocate for the freedom and equality of enslaved people in the French colonies.

• Freedom of Worship: Promoted respect for all beliefs in a secular society.

However, his remains are not in the Panthéon; they remain in his native village of Auteuil due to opposition from certain religious groups who rejected his revolutionary role.

2. Cardinal Giovanni Battista Caprara (1733–1810)

An Italian cardinal and Archbishop of Milan, Caprara played a key role in reconciling the Catholic Church and the French state under Napoleon I:

• Concordat of 1801: Architect of this agreement ending post-revolutionary religious conflicts.

• Social and Political Unity: His mediation helped heal divisions in French society after the Revolution.

He was buried in the Panthéon in 1810 by Napoleon’s decision, but his remains were moved to Rome in 1861 at his family’s request.

3. Cardinal Charles Erskine of Kellie (1739–1811)

Representative of Pope Pius VII, Erskine played a central role in diplomatic relations between Napoleon and the Holy See:

• Religious Diplomacy: Helped negotiate the Concordat and manage complex Church–State relations.

• Support for Napoleonic Policy: Assisted in reorganizing France’s religious structures.

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4. Bishop Ippolito-Antonio Vincenti-Mareri (1738–1811)

A loyal supporter of Napoleon, Vincenti-Mareri worked to stabilize relations between Church and Empire:

• Liaison Between Church and State: Advocated for a cooperative role of the Church in post-revolutionary France.

• Harmonization of Relations: Contributed to national cohesion by promoting Church–State stability.

He was buried in the Panthéon in 1811, but his remains were moved to Italy in 1861 and reinterred in the Sainte-Catherine Chapel of Rieti Cathedral.

And Abbé de l’Épée?

The burials under Napoleon (Caprara, Erskine, and Vincenti-Mareri) reflect a time when the Panthéon was used as a political tool. Under the Empire, it symbolized reconciliation between Church and State while reinforcing Napoleonic authority. This contrasts with the Republican use of the Panthéon, which seeks to honor those who embody liberty, equality, and fraternity.

In this light, Abbé de l’Épée stands out as an essential figure. His pantheonization could serve as a historic acknowledgment of his commitment to the emancipation and rights of the Deaf. Although he never knew the Republic, his work remains a universal reference in the history of education and social inclusion.