And it was not until after 1830 that Saint-Simonism began to be a social power. Saint-Simon himself, like most founders of religions, was both prophet and exemplar; he made of his disciples real apostles; regarding him in sober earnest as the modern Messiah, they went out into the world as his messengers. It was through these men and their intellectual kin that society in general made acquaintance with the doctrines of Saint-Simon during the reign of Louis Philippe, though some of the intellectually vigilant had before this read the master's own writings. There is a memorandum in Victor Hugo's diary for 1830 (_Littérature et Philosophie mêlées I_.) which shows that he, for one, was already acquainted with Saint-Simon. A year after Saint-Simon's death, his organ, _Le Producteur_, had to be given up; but this very circumstance brought his disciples into more personal and intimate relations with their adherents. And when Enfantin, the St. Paul of the new faith, a man of imposing appearance, a sacerdotal genius of the first rank, with something of a Brigham Young's capacity for rule and leadership, became the real head of the sect, it made proselytes of numbers of clever young men and cultivated, high-spirited women. Large sums were voluntarily contributed towards the support of the Saint-Simonist "family"; in 1831 alone they amounted to 330,000 francs. A new weekly paper, _L'Organisateur_ was started, and from 1830 onwards Paul Leroux edited the _Globe_. But the doctrines propagated deviated ever more and more from Saint-Simon's original system. In his scheme of organisation an important rôle was assigned to the capitalists; one of the three Chambers proposed by him was to consist exclusively of capitalists. But now capital was attacked. Saint-Simon had distinctly reprobated every species of communism; now, in the "family," community of goods was the order of the day, and state communism was considered desirable. One particular conclusion deduced from Saint-Simon's doctrines led to the downfall of the system and the break-up of the sect. The master had taught that, since the old Christianity had put enmity between the flesh and the spirit, it was the task of the new to reconcile them. The old Christianity had made self-denial and mortification of the flesh man's aim, the new ought to make it well-being and universal happiness. Employing other words we may express his thought thus:--The Christianity of renunciation has been a sharp and violent remedy for that indulgence in the satisfaction of every desire which was the order of the day under the empire of Rome; but the remedy has shown itself to be quite as dangerous as the disease. We have got rid of the disease, but what can free us from the remedy without exposing us to a relapse? No power except that of the new Christianity.