Under Christianity, the Virgin Mary, who, as Queen of Heaven, stands on the crescent moon, is pictured beneath the mystic doorway, with (the God as) a male child in her arms. See Plate xviii., copied from the woodcut title to the Psalter of the Blessed Virgin, printed at Czenna, in old Prussia, 1492. Like Isis, she is the mother and yet the spouse of God, "clothed with the sun, and having the moon under her feet" (Rev. xii. 1). The upper half of the picture is very like the Assyrian scenes. On either side is a king, Frederick III. and his son the Emperor Maximilian, at their devotions. The alcove is of roses, an emblem of virginity. The famous Mediaeval "Romaunt de la Rose" turns upon this. Among the many titles given to "the Virgin" in Mediaeval times, we find Santa Maria della Rosa, that flower being consecrated to her. Hence it is often represented in her hand. Dante writes "Here is the Rose, Wherein the Word Divine was made incarnate." In Plate xviii., the Virgin goddess is seated with the God-child in a bower, exactly the shape of the Assyrian, composed of fruits highly significant of sex, as has already been explained. In some Hindoo pictures, the child is naked, having the member erect, and also making the phallic hand, with the right forefinger erected. (Plate xiv., Fig. 14.) In other conventional forms we have male symbols only within the female O. This is a very numerous class. In the Fig. 3, Plate xvii., we see the fir-tree or pine take the place of the palm-tree, and in Fig. 6, Plate xvii., the cone. On this remarkable medal of Cyprus is a representation of the temple of Venus at Paphos, famous even in the days of Homer. (Odyss. viii. 862.) The worship of that divinity is said to have been imported into Cyprus from the East. The goddess united both sexes in her own person, and was served by castrated priests. We see here, within the innermost sanctum of the temple, a cone as emblem of the male; and the meaning is further pointed by the sun-emblem above, inserted within the crescent moon.