That month of October, 1793, with its new and unprecedented development of butchery, was a season of triumph to the party of Hebert. The policy of wholesale arrest, rapid judgment, and speedy execution was avowedly theirs; and to them Robespierre seemed a lethargic, undecided person who only moved under pressure. He was at last moving as they wished; but the merit was theirs, and theirs the reward. One of them, Vincent, was of so bloodthirsty a disposition that he found comfort in gnawing the heart of a calf as if it was that of a royalist. But the party was not made up of ferocious men only. They had two enemies, the aristocrat and the priest; and they had two passions, the abolition of an upper class and the abolition of religion. Others had attacked the clergy, and others again had attacked religion. The originality of these men is that they sought a substitute for it, and wished to give men something to believe in that was not God. They were more eager to impose the new belief than to destroy the old. Indeed, they were persuaded that the old was hurrying towards extinction, and was inwardly rejected by those who professed it. While Hebert was an anarchist, Chaumette was the glowing patriarch of irreligious belief. He regarded the Revolution as essentially hostile to Christian faith, and conceived that its inmost principle was that which he now propounded. The clergy had been popular, for a day, in 1789; but the National Assembly refused to declare that the country was Catholic. In June 1792 the Jacobin Club rejected a proposal to abolish the State-Church, and to erect Franklin and Rousseau in the niches occupied by Saints, and in December a member speaking against divine worship met with no support. On May 30, 1793, during the crisis of the Gironde, the procession of Corpus Christi moved unmolested through the streets of Paris; and on August 25, Robespierre presiding, the Convention expressly repudiated a petition to suppress preaching in the name of Almighty God.