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Bentham was already the prophet of a powerful sect; Macaulay was already the historian of an historic party, before the true Victorian epoch began. The middle classes were emerging in a state of damaged Puritanism. The upper classes were utterly pagan.
Personally, I prefer the old pagan way of expressing these things in the short cut of a personifying god who did a smashing big business with the hammer of Thor, or the sea horses of Neptune or the forked lightnings of old loud-thundering Jove.
According to this, then, the Pagan party is represented as prevailing soon after he met defeat and the church apparently defeated soon after her period of triumph. Here again we have two separate symbols of the same object in order to represent two of its different phases. This is explained satisfactorily by noticing carefully the facts.
To explain myself, then, I shall have to go back to a spring morning long ago, when I was not a poor parish priest, no, nor ever dreamed of becoming one, but was young Armand De Rancé, a flower-crowned and singing pagan, holding up to the morning sun the chalice of spring; joyous because I was of a perishable beauty, dazzled because life gave me so much, proud of an old and honored name, secure in ancestral wealth, loving laughter so much that I looked with the raised eyebrow and the twisted lip at austerities and prayers.
A delicate brown hand, ringed on each finger, waved away the smoke of a cigarette it held, and Victoria saw a small face, which was like the face of a perfectly beautiful doll. Never had she imagined anything so utterly pagan; yet the creature was childlike, even innocent in its expression, as a baby tigress might be innocent.
But yet nonsense most tremendously suited to human nature it is, as the Barrister may find in the arguments of the Pagan philosophers against Christianity, who attributed a large portion of its success to its holding out an expiation, which no other religion did. Read but that most affecting and instructive anecdote selected from the Hindostan Missionary Account by the Quarterly Review.
As ceremonies derived from Pagan worship are still continued, though modified in form, and with a different interpretation, in Christian and especially Roman Catholic observances, so among the Jews and among Christians the rites and ceremonies of the old Egyptian and Chaldæan astrology are still continued, though no longer interpreted as of yore.
Here is given the central significance of sacrifices that have made so large a part of the religious ceremonial of the world. These are not peculiar to what we call pagan people.
I propose, however, at the close of this chapter, to dwell now for a moment on the Christian festival of the Eucharist, partly on account of its connection with the derivation from the astronomical rites and Nature-celebrations already alluded to, and partly on account of the light which the festival generally, whether Christian or Pagan, throws on the origins of Religious Magic a subject I shall have to deal with in the next chapter.
But look ye, Starbuck, what is said in heat, that thing unsays itself. There are men from whom warm words are small indignity. I meant not to incense thee. Let it go. Look! see yonder Turkish cheeks of spotted tawn living, breathing pictures painted by the sun. The Pagan leopards the unrecking and unworshipping things, that live; and seek, and give no reasons for the torrid life they feel!
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