Whether these words were pronounced or not, they seem to trace exactly the situation of Simon in regard to the nascent sect. We shall see, in fact, that according to all appearances, Simon of Gitton was the chief of a religious movement parallel to that of Christianity, one which may be regarded as a sort of Samaritan counterfeit of the work of Jesus. Had Simon already begun to dogmatize and to work wonders when Philip arrived at Sebaste? Did he thenceforward enter into relations with the Christian Church? Is there any reality in the anecdote which makes of him the father of all "simony?" Must we admit that the world one day saw face to face two thaumaturgists, one a charlatan and the other the "corner-stone," which became the foundation of the faith of humanity? Was a conjuror able to balance himself against the destinies of Christianity? We know not, for want of documents; for the account of the _Acts_ is here of feeble authority; and from the first century Simon became for the Christian Church a subject of legends. In history the general idea alone is pure. It would be unjust to dwell on anything we may see to be shocked at in this sad page of the origin of Christianity. For vulgar hearers the miracle proves the doctrine; for us the doctrine causes the miracle to be forgotten. When a belief has consoled and ameliorated humanity, it is excusable for having employed proofs proportioned to the weakness of the public whom it addressed. But when one has proved error by error, what excuse is there to allege? This is not a condemnation we here pronounce against Simon of Gitton. We shall have to explain further on this doctrine, and the part he had to play, which only made itself clear under the reign of Claudius.[9.10] It is necessary only to remark here, that an important principle seems to have been introduced through him into the Christian theurgy. Obliged to admit that impostors also worked miracles, orthodox theology attributed these miracles to the devil. In order to retain some demonstrative value in prodigies, rules had to be imagined for distinguishing true from false miracles. Orthodoxy descended for this purpose to an order of ideas exceedingly puerile.{9.11}