In the year 1666, while Bernier was still at Delhi, there happened an eclipse of the sun, which was attended by so many curious circumstances that, should he have lived for ages, he declares it never could have been obliterated from his memory. A little before the obscuration commenced, he ascended to the roof of his house, which, standing on the margin of the Jumna, commanded a full view of the stream, and of the surrounding plain. Both sides of the river for nearly a league were covered with Hindoos of both sexes, standing up to the waist in the water, anxiously awaiting for the commencement of the phenomenon, in order to plunge into the river and bathe their bodies at the auspicious moment. The children, both male and female, were as naked as at the moment of their birth—the women wore a single covering of muslin—the men a slight girdle, or cummerbund, about the waist. The rajahs, nobles, and rich merchants, however, who, for the most part, had crossed the river with their families, had fixed up certain screens in the water, which enabled them to bathe unseen. Presently the dusky body of the moon began to obscure a portion of the burning disk of the superior planet, and in a moment a tremendous shout arose from the multitude, who then plunged several times into the stream, muttering during the intervals an abundance of prayers, raising their eyes and their hands towards the sun, sprinkling water in the air, bowing the head, and practising a thousand gesticulations. These ceremonies continued to the end of the eclipse, when, throwing pieces of money far into the stream, putting on new garments, some leaving the old ones, besides the gifts which in common with all others they bestowed, for the Brahmins, others retaining them, the whole multitude dispersed.
The Hindoos, however, were not singular in the superstitious feelings with which they regarded eclipses of the sun. Twelve years previous Bernier had witnessed the effects which one of these phenomena produced in his own country, where the madness exhibited itself in the guise of fear. Astrologers, possessing the confidence of the Fates, had predicted that the end of the world, that unfailing bugbear of the middle age, was now to take place, and the terrified rabble of all ranks, conscious of guilt, or oppressed by gloomy fanaticism, immediately crept, like rats, into their cellars, or dark closets, as if God could not have beheld them there; or else rushed headlong to the churches, with a piety begotten by apprehension. Others, who only anticipated some malignant and perilous influence, swallowed drugs, which were vaunted by their inventors as sovereign remedies against the eclipse disease! Thus it appears that the superstition of the Hindoos was the less despicable of the two.
During his long residence in India our traveller twice visited Bengal. Of his first journey into that province the date is unknown, but his second visit took place in 1667, the year in which he finally quitted the country. He seems, on this occasion, to have approached the place by sea, for we first find him coasting along the Sunderbund in a small native bark, with seven rowers, in which he ascended by one of the western branches of the Ganges to the town of Hoogly. The beauty of this immense delta, divided into innumerable islands by the various arms of the stream, and covered by a vegetation luxuriant even to rankness, delighted him exceedingly. Even then, however, many of these romantic isles had been deserted, owing principally to the dread of the pirates who infested the coast; and as in India the spots which cultivation abandons quickly become the abode of pestilential miasmata, which thenceforward forbid the residence of man, no one now ventured to disturb the tigers and their prey, which had taken possession of the soil. It was here that for the third time in his life he enjoyed the sight of that rare phenomenon, a lunar rainbow. He had caused his boat to be fastened to the branch of a tree, as far as possible from the shore, through dread of the tigers, and was himself keeping watch. The moon, then near its full, was shining serenely in the western sky, when, turning his eyes towards the opposite quarter, he beheld a pale, bright arch, spanning the earth, and looking like a phantom of the glorious bow which, impregnated with the rich light of the sun, gladdens the eye with its brilliant colours by day. Next night the phenomenon was repeated; and on the fourth evening another spectacle, now familiar to most readers by description, delighted our traveller and his boat’s crew. The woods on both sides of the stream seemed suddenly to be illuminated by a shower of fire, and glowed as if they had been clothed with leaves of moving flames. There was not a breath of wind stirring, and the heat was intense. This added to the effect of the scene; for as the countless little fires streamed hither and thither in columns, or separated, and fell like drops of rain, or rose thick like the sparks of a furnace, the two Portuguese pilots whom our traveller had taken on board, imagined they were so many demons. To add to the effect of this exhibition of fireflies, for, as the reader will have foreseen, it was they who were the actors, the swampy soil sent up a number of those earthly meteors which often glide over large morasses, some in the form of globes, which rose and fell slowly, like enormous rockets, while others assumed the shape of a tree of fire.
From Bengal our traveller proceeded along the Coromandel coast to Masulipatam, and having visited the kingdoms of Golconda and Bejapore, quitted Hindostan, after a residence of twelve years, and returned by way of Persia and Mesopotamia to Europe. The exact date of his arrival in France I have not been able to discover, but it must have been somewhere in the latter end of the year 1669, or in the beginning of 1670; for the first two volumes of his “History of the Revolutions of the Mogul Empire,” which would require some time to prepare them for the press, were published in the course of that year. The third and fourth volumes appeared in 1671, and so great was the reputation they acquired, that they obtained for our traveller the surname of “The Mogul.” These works, which have frequently been reprinted under the title of “The Travels of M. François Bernier, containing the Description of the Mogul Empire, of Hindostan, of the Kingdom of Cashmere, &c.,” were immediately translated into English, and appear to have been the means of introducing their author to the most distinguished individuals of his time. Among those most distinguished by his friendship were Ninon de l’Enclos, Madame de la Sabliere, St. Evremont, and Chapelle, whose Eloge he composed. To many of these his speculative opinions, which were any thing but orthodox, may have rendered him agreeable; but to Ninon, his handsome person, easy manners, and fascinating conversation, which he knew how to enliven with a thousand interesting anecdotes, must have proved by far his greatest recommendation. By St. Evremont he was called “the handsome philosopher;” and in a letter to Ninon, this same writer observes, “Speaking of the mortification of the senses one day, to M. Bernier, he replied, ‘I will tell you a secret which I would not willingly reveal to Madame de la Sabliere or to Ninon, though it contains an important truth; it is this—the abstaining from pleasure is itself a crime.’ I was surprised,” adds St. Evremont, “by the novelty of the system.” Upon this M. Walkenaer shrewdly observes, that this system could have possessed but very little novelty for Mademoiselle de l’Enclos; and he might have added that the surprise of the writer of the letter must either have been affected, or else betrayed a very slight acquaintance with the history of philosophy. The other works of Bernier, which have been suffered to sink into much greater neglect than they perhaps deserve, are,—1. “An Abridgment of the Philosophy of Gassendi:” in which, according to Buhl, the acute and learned historian of Modern Philosophy, he not only exhibited the talents of an able and intelligent abbreviator, but, moreover, afforded numerous proofs of a capacity to philosophize for himself. On several important points he differed from his friend, with whom, previous to his travels, he had lived during many years on terms of the strictest intimacy, and who died shortly after his departure from France. 2. “A Memoir upon the Quietism of India,” which appeared in the “Histoire des Ouvrages des Savans,” for September, 1668. 3. “Extract of various Pieces sent as Presents to Madame de la Sabliere.” 4. “Eloge of Chapelle.” 5. “Decree of the Grand Council of Parnassus for the Support of the Philosophy of Aristotle.” 6. “Illustration of the Work of Father Valois, on the Philosophy of Descartes,” published by Boyle. 7. “A Treatise on Free Will.”
The travels of Bernier, which enjoy a vast reputation among the learned, have never, perhaps, been popular, and can never become so, unless the various letters and treatises of which the work is composed be properly arranged, and the whole illustrated with copious notes. As an acute observer of manners, however, he has seldom been surpassed. His history of the revolutions of the Mogul empire entitles him to a high rank among the historians of India; and his description of Cashmere, though brief, is perhaps the best which has hitherto been given of that beautiful country. In his private character he appears to have been generous, humane, and amiable, constant in his friendship, and capable, as may be inferred from the singular affection entertained for him by Gassendi and Danekmend Khan, of inspiring a lasting and powerful attachment. Still, his inclination for the dull, unimaginative, unspiritual philosophy of Epicurus bespeaks but little enthusiasm or poetical fervour of mind; and this feature in his intellectual character may account for the inferior degree of romance with which we contemplate his adventures.
SIR JOHN CHARDIN.
Born 1643.—Died 1713.
Sir John Chardin was born at Paris on the 16th of November, 1643. He was the son of a rich Protestant jeweller, who, as soon as his education, which appears to have been carefully conducted and liberal, was completed, intrusted him with the management of a commercial speculation in the East, and thus at once gratified and influenced the passion for visiting new and remote regions which had already taken possession of the mind of our traveller. Leaving Paris at the age of twenty-two, he visited Hindostan and Persia, where he remained several years, and was appointed merchant to the king. His manly but shrewd character, united with extensive knowledge and great suavity of manners, procured him numerous friends at the court of Ispahan, some of whom filled important offices in the government, and were thus enabled to lay open to him the interior movements of the great political machine which he afterward described with so much vigour and perspicuity. He accompanied the shah on his visits to various portions of his dominions, and in this way was enabled to traverse with pleasure and advantage the wilder and least accessible districts of Persia, such as Mazenderan, Ghilan, and the other provinces bordering on the Caspian Sea. Of this portion of his life, however, he did not judge it necessary to give any detailed account; perhaps because he had afterward occasion to visit the same scenes, when his mind was riper, his views more enlarged, and his powers of observation and description sharpened and invigorated by experience and habit.
Returning to France in 1670, he remained fifteen months in the bosom of his family, and employed this period of tranquillity and leisure in the composition of his “History of the Coronation of Solyman III., King of Persia;” a small work usually appended to his account of his travels. The desire of fame and distinction, however, which in youthful and ardent minds is generally the ruling passion, urged him once more to quit his native country, where, as he himself observes, the religion in which he was educated excluded him from all hope of advancement or honours, in order to revisit those regions of the East where his faith would be no bar to his ambition, and where commerce was not thought to degrade even the majesty of kings.