26Weir, Anthony, and James Jerman. Images of Lust: Sexual Carvings on Medieval Churches. London: B.T. Batsford, 1986. 151.
If the authors present a credo, it would be: "Sexual exhibitionists developed, like so many other Romanesque motifs, from Classical prototypes at a date not earlier, so far as we have been able to ascertain, than the eleventh century, and that their flourit was during the twelfth century; that they are Christian carvings, part of an iconography aimed at castigating the sins of the flesh, and that in this they were only one element in the attack on lust, luxury and fornication; that their horrible appearance is due to the fact that they portrayed evil in the battle against evil; that, in this role of warring against Luxuria and Concupiscentia, two of the Mortal Sins, they flourished in the sculpture of a well-defined area of western France and northern Spain; that they reached the British Isles by a process we shall describe; that they were supported by a number of carvings which at first sight seem to be unconnected with them, and which are better understood when the connection has been made, and that it is possible that the apotropaic purpose sometimes attributed to them is a later development, stemming from the forcefulness of their imagery and the respect with which they were regarded."

The complete list of quotations presented in the book:

"That carving, Sir? Why, that's the last man (sic) to be hanged on Hangman's Hill.
Sexton of Holdgate Church, verbatim, to Colin and Janet Bord, 1980

The majority of sheela-na-gigs were apparently either warnings of immoral behaviour, or Schandbilder, denouncing local women of iII- repute.
Ellen Ettlinger, FOLKLORE 1974

Sheela-na-gig: an obscene female figure of uncertain significance.
Lord Killanin and M.V. Duignan, Shell Guide to Ireland 1967

SheeIa-na-gig: the Irish Goddess of Creation. Barry Cunliffe, The Celtic World 1979

Probably the remains of a fertility cult. Margaret Murray, MAN 1923

Sheela-na-gig: the actual representation of the Great Goddess Earth Mother on English soil.
Brian Branston, The Lost Gods of England 1974

The portrayal of the Celtic goddess of creation and destruction, the sheela-na-gig at Kilpeck offers wordless instruction in the art of self-delivery.
S.C. Stanford, Archaeology of the Welsh Marches, 1980

Sheila-na-gig: fertility figure, usually with legs wide open.
N. Pevsner, Buildings of England, glossary (various dates)

(Sheela-na-gigs) portray the territorial or war- goddess in her hag-like aspect.
Ann Ross, Divine Hag of the Pagan Celts, ed. Newall 1973

Sheela-na-gig: female exhibitionist figure, one of the many representations of Lust in Romansque carving.
A. Weir, Early Ireland, a Field Guide 1980

The defensive nature of the exposed vulva is even clearer in Ireland in the Sheila-na-gig representations of women exposing themselves.
Encyclopedia of World Art, 1966