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Among a very great infinity and diversity of fakirs, or, as we will wish to say, of impoverished dervishes, monks, or peaceable figurines of the Indies, there are many who have a sort of convent, where there are superiors and where they take a sort of vow of chastity, poverty, and obedience, and who lead a life so strange that I do not know whether you will be able to believe it. It is they who are ordinarly called 'yogis', which is to say 'united with God'. One sees many of them, entirely naked, sitting on couches during the day, and at night on ashes, and very often underneath some of those great trees that are on the banks of the talabs or reservoirs, or indeed in the galleries that surround their deüras or temples  for their idols. There are some who have hair that falls to half-way down their thigh, and that is matted into branches like the massive hairs of our water-dogs, or rather like the hair of those who suffer from the illness from Poland that we call the 'Polish plait'. I saw in many places ones who held an arm, and sometimes both arms, elevated and stretched continually above their heads, and who had at the ends of their fingers entangled nails that were longer, according to the measure that I took, than the half of my little finger. Their arms were small and thin, as of those people who die emaciated, because they did not adequately nourish themselves in that forced and unnatural position; and they were not able to lower them in order to grasp anything, because the nerves had retreated and the joints had filled up and dried out. They also have young novices who serve them with great respect like holy men. There is no Megaera of Hell who is so horrible to behold as these naked men with their black skin, their big clumps of hair, their spindly arms in the posture I've described, and those long entangled nails...

All of these such extraordinary things, to tell you the truth, surprised me very much at the beginning: I did not know what to think of them. No sooner had I come to think of them as relics, or like the authors of that ancient and infamous sect of Cynics, that I noticed that there was nothing in them but brutality and ignorance, and that they seemed to me sooner to be trees that moved themselves a bit from one place to another, than rational animals. Soon I came to think of them as men made stubborn by religion; but, as I've already said, I could not detect in all this any shadow of true piety; no sooner did I come to think to myself that this lazy, idle, and independant beggar's life could have something attractive about it, than the vanity that insinuates itself everywhere and that is just as often found under the threadbare coat of a Diogenes as under the fine garments of a Plato, could be the coil that makes so many machines move. And then, still reflecting in this way on the miserable and austere life that they led, I no longer knew what judgment to make about them...

Do not be surprised if, although I do not know Sanskrit --which is the language of the learned, about which I'll say a word below, and perhaps even the language of the ancient Brahmins of the Indies, as we will soon see--, I will nonetheless not neglect to tell you many things that are taken from books written in that language. For you should know that my agha, Daneshmend Khan, in part at my request, and in part out of his own curiosity, retained at his own expense one of the most famous pandits that there was in all of the Indies, and who previously had had his pension from Dara, the elder son of the king Shah Jahan, and that this pandit, besides attracting to us all of the most learned pandits, was seated at my side for more than three years. When I had had enough of explaining to my agha these most recent discoveries of Harvey and Pecquet in anatomy, and when I'd had enough of reasoning with him about the philosophy of Gassendi and Descartes, which I had translated for him into Persian (for this had been my principal preoccupation during five or six years), the pandit was our refuge, and then it was his turn to reason and to relate to us the fables that he presented seriously and without ever laughing. It is true that by the end we were very disgusted by these crude reasonings that we could barely stand to hear any more...

There is a sect that calls itself 'Bauté' [i.e., the Buddhists] from which a dozen other sects arise, but this sect is not like the others; its followers are hated and despised, treated as atheists and as men without religion, and do not even live as the others do...

In medicine, they have a number of little books that are sooner collections of recipes than anything else...

In anatomy, one can say that the gentiles [i.e., the Hindus] do not understand anything at all... And it's no wonder that they are so ignorant in this domain: they never open up the bodies of men or animals. They have such a horror of this that when I opened up some living goats and sheep before my agha, in order to make him understand the circulation of the blood and to show him the vessels of Monsieur Pecquet by which the chyle ultimately makes its way to the right ventricle of the heart, all of them ran away, trembling from fear, and nonetheless they do not miss an occasion to affirm that there are five thousand veins in man, neither more nor less, as if they had counted them...

*

Entre une infinité et diversité très grande de fakirs ou, comme on voudra dire, de pauvres derviches, religieux ou santons gentils des Indes, il y en a grand nombre qui ont comme une espèce de couvent, où il y a des supérieurs et où ils font une sorte de voeu de chasteté, pauvreté et obéissance, et qui mènent une vie si étrange que je ne sais si vous le pourrez croire. Ce sont pour l'ordinaire ceux qu'on appelle yogis, comme qui dirait unis avec Dieu; on en voit quantité de tout nus assis ou couchés les jours et les nuits sur les cendres, et assez ordinairement dessous quelques-uns de ces grands arbres, qui sont sur les bords des talabs ou réservoirs, ou bien dans des galeries qui sont autour de leurs deüras ou temples d'idoles. Il y en a qui ont des cheveux qui leur tombent jusqu'à mi-jambe et qui sont entortillés par branches comme ce grand poil de nos barbets, ou plutôt comme les cheveux de ceux qui ont cette maladie de Pologne qu'on appelle la plique. De ceux-là, j'en ai vu en plusieurs endroits qui tenaient un bras, et quelquefois tous les deux élevés et tendus perpétuellement en haut par-dessus leurs têtes et qui avaient au bout des doigts des ongles entortillés qui étaient plus longs, selon la mesure que j'en ai prise, que la moitié de mon petit doigt. Leurs bras étaient petits et maigres, comme de ces personnes qui meurent étiques, parce qu'ils ne prenaient pas assez de nourriture dans cette posture forcée et contre nature, et ils ne les pouvaient abaisser pour prendre quoi que ce soit, pour boire ni pour manger, parce que les nerfs s'étaient retirées et les jointures s'étaient remplies et séchées. Aussi ont-ils de jeunes novices qui les servent avec des respects très grands comme de saints personnages. Il n'y a Mégère d'Enfer si horrible à voir que ces gens-là tout nus avec leur peau noire, ces grands cheveux, ces fuseaux de bras dans la posture que j'ai dite et ces longs ongles entortillés...

Toutes ces choses si extraordinaires, à vous dire le vrai, me surprenaient fort dans le commencement: je ne savais qu'en dire et qu'en penser. Tantôt je les considérais comme quelques restes, ou comme les auteurs de cette ancienne et infâme secte cynique, sinon que je ne remarquais en eux que brutalité et ignorance, et qu'ils me semblaient plutôt des arbres qui se remuaient un peu d'un lieu à autre que des animaux raisonnables; tantôt je les considérais comme gens entêtés de religion; mais, comme j'ai déjà dit, je ne pouvais remarquer en tout cela aucune ombre de vraie piété; tantôt je pensais en moi-même que cette vie paresseuse, fainéante et indépendante de gueux pourrait bien avoir quelque chose d'attrayant; tantôt que la vanité, qui se fourre partout et qui se trouve aussi souvent sous le manteau rapetassé d'un Diogène que sous les bons habits d'un Platon, pourrait être ce ressort qui faisait jouer tant de machines. Et puis, faisant encore réflexion sur la misérable et austère vie qu'ils menaient, je ne savais plus quel jugement en porter... (317-19).

Ne vous étonnez pas d'abord si, quoique je ne sache pas le sanskrit, qui est la langue des doctes, dont je dirai un mot ci-après, et peut-être celle-là même des anciens brahmanes des Indes, comme on pourra voir ensuite, je ne laisserai pas de vous dire beaucoup de choses qui sont tirées des livres écrits en cette langue, car vous saurez que mon agha Daneshmend Khan, partie à ma solllicitation, partie pour sa propre curiosité, prit à ses gages un des plus fameux pandits qui fût dans toutes les Indes, et qui autrefois avait eu pension de Dara, le fils aîné du roi Shah Jahan, et que ce pandit, outre qu'il attirait chez nous tous les plus savants pandits, a été plus de trois ans assis à mes côtés. Quand j'étais las d'expliquer à mon agha ces dernières découvertes d'Harveus et de Pecquet sur l'anatomie et de raisonner avec lui sur la philosophie de Gassendi et de Descartes que je lui traduisais en persan (car ç'a été là ma plus grande occupation pendant cinq ou six ans), le pandit était notre refuge, et alors c'était à lui à raisonner et à nous conter les fables qu'il nous débitait sérieusement et sans jamais rire; il est vrai que nous nous dégoûtâmes si fort à la fin de ses raisonnements bourrus que nous ne le pouvions presque plus entendre... (324).

Il y a bien une... secte qui s'appelle Bauté, d'où sortent douze autres sectes différentes, mais cette secte n'est pas si commune que les autres; les sectateurs sont haïs et méprisés, traités d'athées et de gens sans religion, et ne vivent pas même aussi comme les autres (333).

Dans la médecine, ils ont quantité de petits livres qui sont plutôt des recueils de recettes qu'autre chose (334).

Dans l'anatomie, on peut dire que les gentils n'y entendent rien du tout...  [A]ussi n'est-ce pas merveille qu'ils y soient si ignorants: ils n'ouvrent jamais de corps ni d'hommes ni d'animaux. Ils ont une telle horreur de cela que lorsque j'ouvrais des chèvres vivantes et des moutons devant mon agha pour lui faire comprendre la circulation du sang et lui faire voir les vaisseaux de Monsieur Pecquet, par où le chyle vient enfin se rendre dans le ventricule dextre du coeur, ils s'enfuyaient tous et tremblaient de peur, et cependant ils ne laissent pas d'assurer qu'il y a cinq mille veines dans l'homme, ni plus ni moins, comme s'ils les avaient bien comptées (335-6).

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