As I have said before,[55] it was such books as this, as Crebillon's novels, as Duclos's Confessions du Comte X., and the dissoluteness of manners indicated by them, which invested Rousseau's New Heloisa (1761) with its delightful and irresistible fascinations. Having pointed out elsewhere the significance of the licentiousness from which the philosophic party did not escape untainted,[56] I need not here do more than make two short remarks. First, the corruption which had seized the court after the death of Lewis XIV. in the course of a few years had reached the middle class in the town. The loosening of social fibre, caused by the insenate speculation at the time of Law, no doubt furthered the spread of demoralisation. Second, the reaction against the Church involved among its other elements a passionate contempt for all asceticism. This happened to fall in with the general relaxation of morals that followed Lewis's gloomy rigour. Consequently even men of pure life, like Condorcet, carried the theoretical protest against asceticism so far as to vindicate the practical immorality of the time. This is one of those enormous drawbacks that people seldom take into account when they are enumerating the blessings of superstition. Mediaeval superstition had produced some advantages, but now came the set-off. Durable morality had been associated with a transitory religious faith. The faith fell into intellectual discredit, and sexual morality shared its decline for a short season. This must always be the natural consequence of building sound ethics on the shifting sands and rotting foundations of theology.