1. The fruits of the intellectual movement of the seventeenth century are seen beginning to take form on the very threshold of the eighteenth. In 1700, at the height of the reign of the King's confessors, there was privately printed the Lettre d'Hippocrate à Damagète, described as "the first French work openly destructive of Christianity." It was ascribed to the Comte de Boulainvilliers, a pillar of the feudal system. [926] Thus early is the sound of disintegration heard in the composite fabric of Church and State; and various fissures are seen in all parts of the structure. The king himself, so long morally discredited, could only discredit pietism by his adoption of it; the Jansenists and the Molinists [i.e., the school of Molina, not of Molinos] fought incessantly; even on the side of authority there was bitter dissension between Bossuet and Fénelon; [927] and the movement of mysticism associated with the latter came to nothing, though he had the rare credit of converting, albeit to a doubtful orthodoxy, the emotional young Scotch deist Chevalier Ramsay. [928] Where the subtlety of Fénelon was not allowed to operate, the loud dialectic of Bossuet could not avail for faith as against rationalism, whatever it might do to upset the imperfect logic of Protestant sects. In no society, indeed, does mere declamation play a larger part than in that of modern France; but in no society, on the other hand, is mere declamation more sure to be disdained and derided by the keener spirits. In the years of disaster and decadence which rounded off in gloom the life of the Grand Monarque, with defeat dogging his armies and bankruptcy threatening his finances, the spirit of criticism was not likely to slacken. Literary polemic, indeed, was hardly to be thought of at such a time, even if it had been safe. In 1709 the king destroyed the Jansenist seminary of Port Royal, wreaking an ignoble vengeance on the very bones of the dead there buried; and more heretical thinkers had need go warily.