Quietism spread among Roman Catholics through small groups into France. Here it was also influenced by the thought of François de Sales, with his emphasis on pure love resulting from spiritual practice. The most noted representative was Mme Guyon, especially with her work "A Short and Easy Method of Prayer", who claimed not to have known the teaching of Molinos directly, but certainly did have contact with François Malaval, a proponent of Molinos. Madame Guyon won an influential convert at the court of Louis XIV in Madame de Maintenon, and influenced the circle of devout Catholics in the court for a time. She was also a spiritual counsellor to Archbishop Fénelon of Cambrai. A commission in France found most of Madame Guyon's works intolerable and the government confined her, first in a convent, then in the Bastille, leading eventually to her exile to Blois in 1703. In 1699, after Fénelon's spirited defense in a press war with Bossuet, Pope Innocent XII prohibited the circulation of Fénelon's "Maxims of the Saints", to which Fénelon submitted at once. The inquisition's proceedings against remaining quietists in Italy lasted until the eighteenth century. Jean Pierre de Caussade, the Jesuit and author of the spiritual treatise "Abandonment to Divine Providence", was forced to withdraw for two years (1731–1733) from his position as spiritual director to a community of nuns after he was suspected of Quietism (a charge of which he was acquitted). It is possible to isolate similar tendencies (and similar concerns from the accusers) as those condemned in the seventeenth century "Quietist" controversy in earlier periods. In Hellenistic philosophy, the state of imperturbable serenity or "ataraxia" was seen as a desirable state of mind by Pyrrhonian, Epicurean, and Stoic philosophers. In the Eastern Orthodox Church, an analogous dispute might be located in Hesychasm in which "the supreme aim of life on earth is the contemplation of the uncreated light whereby man is intimately united with God". In early Christianity, suspicion over forms of mystical teaching may be seen as controversies over Gnosticism in the second and third centuries, and over the Messalian heresy in the fourth and fifth centuries. The Cathars' denial of the need for sacerdotal rites has been perceived as a form of quietism. Likewise, the twelfth and thirteenth-century Brethren of the Free Spirit, Beguines and Beghards were all accused of holding beliefs with similarities to those condemned in the Quietist controversy.