Everything in the Christian legend falls in with this identification. The Fathers [559] tell us of one Helen, a prostitute from Tyre, with whom Simon went about, and whom he gave out to be a reincarnation of Helen of Troy, and also his "Thought." Helen is almost unquestionably, as Baur [560] surmised, the Selene or Luna of the old sun-cultus. In the paragraph following his account of the Semeion, Lucian tells us that in the forepart of the same temple stands the throne of Helios, but without a statue; Helios and Selene, the sun and moon, being the only divinities not sculptured in the temple--though he goes on to mention that behind the throne is a statue of a clothed and bearded Apollo, quite different from the Greek form. Here, again, we have a mystic conception of the Sun-God, a conception necessarily confusing to ordinary visitors, even supposing the priests themselves to have had any consistent ideas about it; and the fact [561] that the temple further contained among other statues one of Helena (herself an old Moon-Goddess), gave ample opportunity for the usual mythological variants. Thus it came about that while Justin and Irenæus connect Simon Magus with Helen, Irenæus says the Simonians have "an image of Simon in the likeness of Jupiter, and of Helen in that of Minerva"--a curious statement, which at once recalls that of Lucian [562] that the Hêrê of the temple of Byblos "has something of Athênê and Aphrodite, of Selene and Rhea, of Artemis, of Nemesis, and of the Parcæ." This again squares with the fact that in the Chaldeo-Babylonian system Samas was associated with the goddess Gula, "triform as personating the moon, and sometimes replaced by a group of three spouses of equal rank, Malkit, Gula, and Anunit." [563] And in the Latin translation by Rufinus of the pseudo-Clementine "Recognitions," for Helena we actually have Luna.