.
It is somewhat common, that every time we face the contextual interpretation of the representation of the vulva in the iconography of Roman art, end up watching a variety of reading levels:
.
- The catechetical repressive vision of pure and simple sex curse through the representation of the sexual organs, from rough to grotesquely distorted plastically.
.
- The satirical regenerative , criticism directed towards the lewd behavior of men in the church who had embodied the spiritual superiority through the sexual sacrifice of chastity. - The campaign to legitimize war by raising awareness and encouraging the Christian his thirst for vengeance against the infidel, whose freedom and moral and ethical connotation positive perception of sexuality is exaggerated, is slandered and distorted, but, ultimately, remains imposed as the object of male desire.
.
- The sociological or persuasive to cover the demographic need to provide arms to the fields, in that historical moment due pests (including Mansur) and pandemics that ravaged the medieval man regains its role toward nature and demographic explosion occurs determining the exodus to the villages, with the consequent formation of towns and the emergence of a new social class, freed from vassalage to land new jobs (artists, craftsmen), an emerging bourgeoisie, and a new form of financial (trade) that would ultimately ruin the feudal concept and be germ of the new Age infant.
.
- The ancestral relation- , the kind of belief that binds to the representation of the Devouring Mother (Earth image in appearance terrible) and the vagina dentata of patriarchal societies, the demonic image that preaches the panic and horror of being in an evil world and knowing that the woman's vulva has agreed to it.
................. (Vagina dentata . S.XII Illustration Scivias II). .
...........
.............. (Photo corbels Kilpeck-Wikipendia-"vagina" almond ")
.
However, elsewhere, Gaelic by the way, the vulva of the corbels of Kilpeck, appears for example, as an evolution the concept of "sheela-na-gig", Celtic, whose broad representation in churches and other civic buildings is constantly warning against the sin of fornication (Orthodox Roman lust), but other content is positive: the archetype of the Magna Mater .
Even in the anagogical interpretations "sheela-na-gig", the vulva, has a content equivalent to the lion phagocyte regeneration, as it is identified with "the old woman who teaches", since it derives from the Egyptian sherah (revealing) and gig (sanctuary).
.
should not forget that the representations of the Nile, the female genital hieroglyphic form of two opposing crescents, so as to simulate the vertical opening of the vulva, representing, in the Egyptian world, the entrance to spiritual world.
............... Mandorla in a "Vesica Pisces"
.
And it is from there, where would the Christian context evolve as the "Vesica piscis," to indicate what was inside of it corresponds to a spiritual plane.
.
In short, here primary door, the door between worlds, mysterious division between life and nonlife as affirmed as the same Salomon: " ... because there is no king who has otherwise come to be. One is the entry of all in life, and the same output "(Sap. 7, 5-6)"
.
. 
Health and Romanesque
.
