In the most primitive societies, indeed, the two views seem to be to some extent amalgamated; or, it should rather be said, they have not yet been differentiated; and, as in such societies it is usual to venerate the generative principle of nature and its embodiments in the human body and in human functions, such a co-ordination of ideas is entirely rational. But with the development of culture the tendency is for this homogeneous conception to be split up into two inharmonious tendencies. Even apart from Christianity and before its advent this may be noted. It was, however, to Christianity and the Christian ascetic spirit that we owe the complete differentiation and extreme development which these opposing views have reached. The condemnation of sexuality involved the glorification of the virgin; and indifference, even contempt, was felt for the woman who exercised sexual functions. It remained open to anyone, according to his own temperament, to identify the typical average woman with the one or with the other type; all the fund of latent sexual emotion which no ascetic rule can crush out of the human heart assured the picturesque idealization alike of the angelic and the diabolic types of woman. We may trace the same influence subtly lurking even in the most would-be scientific statements of anthropologists and physicians today.[156] It may not be out of place to recall at this point, once more, the fact, fairly obvious indeed, that the judgments of men concerning women are very rarely matters of cold scientific observation, but are colored both by their own sexual emotions and by their own moral attitude toward the sexual impulse. The ascetic who is unsuccessfully warring with his own carnal impulses may (like the voluptuary) see nothing in women but incarnations of sexual impulse; the ascetic who has subdued his own carnal impulses may see no elements of sex in women at all. Thus the opinions regarding this matter are not only tinged by elements of primitive culture, but by elements of individual disposition. Statements about the sexual impulses of women often tell us less about women than about the persons who make them. The curious manner in which for men women become incarnations of the sexual impulse is shown by the tendency of both general and personal names for women to become applicable to prostitutes only. This is the case with the words "garce" and "fille" in French, "Mädchen" and "Dirne" in German, as well as with the French "catin" (Catherine) and the German "Metze" (Mathilde). (See, e.g., R. Kleinpaul, _Die Räthsel der Sprache_, 1890, pp. 197-198.)