Second, leadership is to establish universal association, guaranteeing labor to all, and a reward in proportion to services rendered. Equality is to be avoided, as involving greater injustice than our present economic life. Recompense in proportion to merit is the true maxim. But as all are to be guaranteed work, all must work either mentally or physically. In a socially regenerated state there is no room left for idlers. An idler is a parasite; he devours what others produce and makes no return. Wealthy idlers are thieves; another class of idlers consists of beggars, and this last class of do-nothings, we are told by Saint-Simon, is scarcely less contemptible and dangerous than the first.[45] This makes it sufficiently evident that the Saint-Simonians were acting in the spirit of their master in proposing the abolition of inheritance. Again, this new society would not be ascetic, like the old Christianity—Saint-Simon’s kingdom was of this world. Flesh and spirit both had their rights, and their harmonious union and development alone formed the perfect man. Everything that was good and true and beautiful was to be encouraged. Luther is even accused of heresy because he rejected art as a handmaid of religion. The new society is religious and holy, and its chiefs are its priests. Revolution is injurious and is not to be looked to as a means of social regeneration. It is destructive, whereas a constructive power is sought.[46] Reform must be brought about by public opinion; and public opinion is to be enlightened by the printed and spoken word. An appeal is made to royalty to assist in this noble work, as its interests are at one with the industrials, and opposed to those of the do-nothings. In the new state the king is to take the title of the “First Industrial of his kingdom.”[47] While Saint-Simon is not to be made responsible for all the later extravagance of his school, it is true that authority is to be found in his works for the fundamental ideas of his followers, and even for their practical measures before the separation which took place between Enfantin and Bazard. They were acting in accordance with his dying instructions in organizing and in preaching in behalf of labor. I am unable to separate, as some do, Saint-Simon from his disciples. So long as they were united and moderate they were carrying out consistently his teachings. They simply developed his thoughts and expressed precisely notions at which he had only hinted in vague and indefinite language.