Whoever regards the early history of Christianity, will perceive how necessary to its triumph was that fierce spirit of zeal, which, fearing no danger, accepting no compromise, inspired its champions and sustained its martyrs.  In a dominant Church the genius of intolerance betrays its cause—­in a weak and persecuted Church, the same genius mainly supports.  It was necessary to scorn, to loathe, to abhor the creeds of other men, in order to conquer the temptations which they presented—­it was necessary rigidly to believe not only that the Gospel was the true faith, but the sole true faith that saved, in order to nerve the disciple to the austerity of its doctrine, and to encourage him to the sacred and perilous chivalry of converting the Polytheist and the Heathen.  The sectarian sternness which confined virtue and heaven to a chosen few, which saw demons in other gods, and the penalties of hell in other religions—­made the believer naturally anxious to convert all to whom he felt the ties of human affection; and the circle thus traced by benevolence to man was yet more widened by a desire for the glory of God.  It was for the honour of the Christian faith that the Christian boldly forced its tenets upon the scepticism of some, the repugnance of others, the sage contempt of the philosopher, the pious shudder of the people—­his very intolerance supplied him with his fittest instruments of success; and the soft Heathen began at last to imagine there must indeed be something holy in a zeal wholly foreign to his experience, which stopped at no obstacle, dreaded no danger, and even at the torture, or on the scaffold, referred a dispute far other than the calm differences of speculative philosophy to the tribunal of an Eternal Judge.  It was thus that the same fervor which made the Churchman of the middle age a bigot without mercy, made the Christian of the early days a hero without fear.

Of these more fiery, daring, and earnest natures, not the least ardent was Olinthus.  No sooner had Apaecides been received by the rites of baptism into the bosom of the Church, than the Nazarene hastened to make him conscious of the impossibility to retain the office and robes of priesthood.  He could not, it was evident, profess to worship God, and continue even outwardly to honour the idolatrous altars of the Fiend.

Nor was this all, the sanguine and impetuous mind of Olinthus beheld in the power of Apaecides the means of divulging to the deluded people the juggling mysteries of the oracular Isis.  He thought Heaven had sent this instrument of his design in order to disabuse the eyes of the crowd, and prepare the way, perchance, for the conversion of a whole city.  He did not hesitate then to appeal to all the new-kindled enthusiasm of Apaecides, to arouse his courage, and to stimulate his zeal.  They met, according to previous agreement, the evening after the baptism of Apaecides, in the grove of Cybele, which we have before described.