Profession of Faith of the Savoyard Vicar, calling it "fifty good pages ... it is regrettable that they should have been written by ... such a knave." He went on to predict that Emile would be forgotten within a month. In 1764, Rousseau published Lettres de la montagne on religion and politics. In the fifth letter he wondered why Voltaire had not been able to imbue the Genevan councilors, who frequently met him, "with that spirit of tolerance which he preaches without cease, and of which he sometimes has need". The letter continued with an imaginary speech in the voice of Voltaire, acknowledging authorship of the heretical book Sermon of the Fifty, which the real Voltaire had repeatedly denied. In 1772, when a priest sent Rousseau a pamphlet denouncing Voltaire, Rousseau responded by defending his rival: In 1778, when Voltaire was given unprecedented honors at the Théâtre-Français, an acquaintance of Rousseau ridiculed the event. This was met by a sharp retort from Rousseau: On 2 July 1778, Rousseau died one month after Voltaire. In October 1794, Rousseau's remains were moved to the Panthéon near the remains of Voltaire. Louis XVI, while incarcerated in the Temple, lamented that Rousseau and Voltaire had "destroyed France". Legacy Voltaire perceived the French bourgeoisie to be too small and ineffective, the aristocracy to be parasitic and corrupt, the commoners as ignorant and superstitious, and the Church as a static and oppressive force useful only on occasion as a counterbalance to the rapacity of kings, although all too often, even more rapacious itself. Voltaire distrusted democracy, which he saw as propagating the idiocy of the masses. Voltaire long thought only an enlightened monarch could bring about change, given the social structures of the time and the extremely high rates of illiteracy, and that it was in the king's rational interest to improve the education and welfare of his subjects. But his disappointments and disillusions with Frederick the Great changed his philosophy somewhat, and soon gave birth to one of his most enduring works, his novella Candide, ou l'Optimisme (Candide, or Optimism, 1759), which ends with a new conclusion of quietism: "It is up to us to cultivate our garden." His most polemical and ferocious attacks on intolerance and religious persecutions indeed began to appear a few years later. Candide was also burned, and Voltaire jokingly claimed the actual author was a certain 'Demad' in a letter,