198 W. Theobald — Notes on some of the symbols found on the [No. 3, 
heavens under the clear skies of the Bast. It is usnally seen on the coins 
either in combination with the last or as resting on the top of a ‘stupa.’ 
Except where the symbol accompanies a masculine deity as Soma the 
deiis Luna of the Hindus, the crescent is always to be regarded as a 
feminine symbol, and significant of the attributes of Ishtar, the Celestial 
Mother or one of her numerous homologues in all religions admitting 
that idea whether as Beltis, Ashlaroth, the Ephesian Diana, or Nanaia, 
on the Indo-Scythic coins. In India, however, where the moon is re- 
garded as male, the attributes of Ishtar are transferred to Diirga or 
Parbati, the consort or Sakti of Siva, who consequently bears a crescent 
on his forehead in virtue of his wife’s title thereto, as may be seen on 
Indo-Scythic coins on which Siva or Okro (as he is termed) figures. This 
follows as a matter of course from the different conception of the per- 
sonality of the Assyrian and Indian triads or trinities ; in the former of 
which the three male personages thereof are supplemented by a fourth, 
the female personation of Nature power, or the Celestial Mother coequal 
with the other three, whilst in the latter, each person, Brahma, Siva 
and Vishnu is supplied with a female coeflicient, partner, or Sacti ; 
whereof Durga the Sakti of Siva or Mahadev, most nearly corresponds 
with Ishtar, Consequently whilst astronomically viewed, the crescent 
always stands for the moon, yet as a symbol connected with Nature wor- 
ship, the crescent represents the female, or moist principle in nature as 
opposed to the solar, hot or male energy, and a survival of this ancient 
idea, and its emblematic connection with the worship of the Celestial 
Mother, is obviously displayed in Christian countries, in those pictures 
of the “Blessed Virgin’’ standing within the crescent moon, or pro- 
minently associated therewith. When the crescent moon is represented 
as resting on a ‘ stupa,’ there seem to bo two modes of interpreting the 
significance of the symbol. It may simply represent what must often 
have presented itself to the gaze of the watcher under a clear sky, the 
moon halting as it might seem for a moment on the top of such a struc- 
ture; or it may be regarded in a dedicatory sense, and as though tlie 
mortal i-emains therein enshrined wore committed to the care of that 
deity whose symbol is inscribed above. For wo may bo sure that the 
sentiment of combined piety and affection, which dictated that epitaph 
of Martial, is confined to no race or country, and was oven more strongly 
felt before civilization and a scientific habit of thought had moulded and 
modified the untutored feelings of the heart. 
“ llano tifii, Fronto, pater, genetrix FlauciUa puellam, 
Oscnla ooiumendo delioiasque meas : 
P.'irvula ne nigras horrcscat Erotion umbras, 
Oraiiuo Tartarei prodigioaa canis.” Lib. V. 34. 
