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284) admires _le Philosophe Turc:_ would he have bestowed the same praise on a Christian prince for retiring to a monastery? In his way, Voltaire was a bigot, an intolerant bigot.] [Footnote 14: See the articles _Dervische_, _Fakir_, _Nasser_, _Rohbaniat_, in D'Herbelot's Bibliothèque Orientale. Yet the subject is superficially treated from the Persian and Arabian writers. It is among the Turks that these orders have principally flourished.] [Footnote 141: Gibbon has fallen into a remarkable error. The unmonastic retreat of Amurath was that of an epicurean rather than of a dervis; more like that of Sardanapalus than of Charles the Fifth. Profane, not divine, love was its chief occupation: the only dance, that described by Horace as belonging to the country, motus doceri gaudet Ionicos. See Von Hammer note, p. 652.--M.] [Footnote 15: Ricaut (in the Present State of the Ottoman Empire, p. 242--268) affords much information, which he drew from his personal conversation with the heads of the dervises, most of whom ascribed their origin to the time of Orchan. He does not mention the _Zichid_ of Chalcondyles, (l. vii. p. 286,) among whom Amurath retired: the _Seids_ of that author are the descendants of Mahomet.] After the departure of his Greek brethren, Eugenius had not been unmindful of their temporal interest; and his tender regard for the Byzantine empire was animated by a just apprehension of the Turks, who approached, and might soon invade, the borders of Italy. But the spirit of the crusades had expired; and the coldness of the Franks was not less unreasonable than their headlong passion. In the eleventh century, a fanatic monk could precipitate Europe on Asia for the recovery of the holy sepulchre; but in the fifteenth, the most pressing motives of