turn was also given by their cousins,
Isaac and Jacob Pereire, who, as bankers, had thought out the best
means of carrying out the principles of the school into practical
life. An extension of the facilities for banking would lower the rate
of interest and therefore leave more to be distributed to the workers,
while the development of railways would reduce the cost of
transportation and thus lower the cost of living and raise real wages.
Accordingly the Pereires devoted themselves, with religious
enthusiasm, to creating the Credit Foncier, and later the Credit
Mobilier, and were the chief agents in developing the railway system
of Northern France, incidentally making themselves multi-millionaires
in the process, though they never lost their enthusiasm for the
socialistic ideals.[F]

Most of these left the St. Simonian Church when it diverged into the
sexual vagaries of Enfantin, though one of his creeds was, "I believe
that God has raised up Saint Simon to teach the Father (Enfantin)
through Rodrigues." Felicien David the musician, however, accompanied
Enfantin on his epoch-making journey to Egypt, during which he
implanted the idea of the Suez Canal in the minds of Mehemet Ali and
Ferdinand de Lesseps, and Gustave d'Eichthal devoted his enthusiasm
and energies to creating, out of the ideas of St. Simon and Enfantin,
a new religion which should revert to the socialism of the Prophets,
while denying or ignoring, like them, any other life than this. It is
said that he consulted Heine as to the best means of founding such a
religion. "Get crucified and rise again on the third day," was Heine's
caustic reply. The socialistic tone of J. S. Mill's _Principles of
Political Economy_, which differentiates it from its Ricardian
predecessors, is undoubtedly due in large measure to his intercourse
with d'Eichthal. Enfantin's vagaries, while they destroyed any direct
practical outcome for St. Simonism, drew wide attention to its views,
and Jews helped to spread them throughout Europe, Moritz Veit
performing that function in Germany, and M. Parma in Italy. The
cosmopolitan position of Jews is seen at its best in such
propagandism, and it is not surprising that they should have been
attracted by views of which the kernel is in the Prophets of Israel,
whom indeed Renan, in his _Histoire d'Israel_, brilliantly
characterized as socialistic preachers.

The later stages of socialism in Europe were, as is well known,
dominated by Karl Ma