The trite but widespread Freudian notion that Medusa mostly refers to female genitalia has not been under precise scrutiny. It is time now, as Freud proposed, "to investigate the origins of this isolated symbol horror in Greek mythology as well as parallels to it in other mythologies"(SE 18: 273). The mytho-historical or etymo-genealogical reading of Medusa indicates that she was actually a beautiful queen whose main job was "to protect" her peoples. If she fornicated in the temple of Athena, it was because she was forced by Poseidon; if the person who looked at her was turned into a stone, it was because she was beautiful, not because she looked horrible as many people believed. The ancient African myth tells us that she was actually a Libyan queen and revered as a goddess of wisdom, like Athena/Neith or even Isis in Egypt or Metis in ancient Greece. The fact that the Medusa of Artemis temple at Corfu around 6 century B. C. was portrayed to show her uroboric quality of death and regeneration, was not given much attention; only her destructive death-dealing quality was emphasized. Artemis, the goddess of affluence and fertility in Asia minor was also imagined and revered as a derivative of Medusa. It should be remembered that Asclepius, the god of medicine in ancient Greece, used Medusa`s blood from the left flank to kill and the right one to heal and regenerate. The fact that Athena fixed her decapitated head onto her shield shows that she is, for certain, Medusa`s successor, while absorbing Medusa`s destructive and creative power. One can still say, however, Medusa is still another name for female genitalia not because it signifies feminine castration and absence as Freud claimed, but because it incarnates the circular mystery of destruction and creation or death-in-life and life-in-death.