“A hundred years ago, the idea was rampant in public opinion that Pagans were barbarians, grown-up children who worshiped pieces of wood. Today one tends to describe them as villains, as Nazis. In a very subtle way, Paganism is disenfranchised as a faith and presented as a highly dangerous and regressive movement.”

Did Eve really have an Extra Rib?: And other tough questions about the Bible (2002)

Of Hindus, Pagans and The Return of The Gods Hinuism Today https://www.hinduismtoday.com/modules/smartsection/item.php?itemid=868

Source: The White Stone (1905), Ch. III, p. 135
Context: The gods conform scrupulously to the sentiments of their worshippers: they have reasons for so doing. Pay attention to this. The spirit which favoured the accession in Rome of the god of Israel was not merely the spirit of the masses, but also that of the philosophers. At that time, they were nearly all Stoics, and believed in one god alone, one on whose behalf Plato had laboured and one unconnected by tie of family or friendship with the gods of human form of Greece and Rome. This god, through his infinity, resembled the god of the Jews. Seneca and Epictetus, who venerated him, would have been the first to have been surprised at the resemblance, had they been called upon to institute a comparison. Nevertheless, they had themselves greatly contributed towards rendering acceptable the austere monotheism of the Judaeo-Christians. Doubtless a wide gulf separated Stoic haughtiness from Christian humility, but Seneca's morals, consequent upon his sadness and his contempt of nature, were paving the way for the Evangelical morals. The Stoics had joined issue with life and the beautiful; this rupture, attributed to Christianity, was initiated by the philosophers. A couple of centuries later, in the time of Constantine, both pagans and Christians will have, so to speak, the same morals and philosophy. The Emperor Julian, who restored to the Empire its old religion, which had been abolished by Constantine the Apostate, is justly regarded as an opponent of the Galilean. And, when perusing the petty treatises of Julian, one is struck with the number of ideas this enemy of the Christians held in common with them. He, like them, is a monotheist; with them, he believes in the merits of abstinence, fasting, and mortification of the flesh; with them, he despises carnal pleasures, and considers he will rise in favour with the gods by avoiding women; finally, he pushes Christian sentiment to the degree of rejoicing over his dirty beard and his black finger-nails. The Emperor Julian's morals were almost those of St. Gregory Nazianzen. There is nothing in this but what is natural and usual. The transformations undergone by morals and ideas are never sudden. The greatest changes in social life are wrought imperceptibly, and are only seen from afar. Christianity did not secure a foothold until such time as the condition of morals accommodated itself to it, and as Christianity itself had become adjusted to the condition of morals. It was unable to substitute itself for paganism until such time as paganism came to resemble it, and itself came to resemble paganism.

Pagan Power in Modern Europe (1999)

Source: Survivals and New Arrivals (1929), Ch. V New Arrivals

Julian in Nicomedia http://www.cavafy.com/poems/content.asp?id=106&cat=1
Collected Poems (1992)
Context: Things impolitic and dangerous:
praise for Greek ideals,
supernatural magic, visits to pagan temples.
Enthusiasm for the ancient gods

Benenson (1961), Quoted in: Paul Gordon Lauren (2011) The Evolution of International Human Rights: Visions Seen, p. 251

Letter to Charles Warren Stoddard (11 August 1905)

Source: Propaganda (1928), p. 63