it goes far toward the making of a man. Evidence of this intensity,
zest, and pressure of young life is never wanting. Disorder
"rough-house," and even serious accidents, testify to the reckless
abandon which tries to compensate in brief space for a thousand hours of
repression. Such occurrences are unfortunate but worse things may happen
if the discharge of energy becomes anti-social, immoral, and vicious.
"The evils of lust and drink are the evils that devour playless and
inhibited youth."

Right conceptions of religion and education must therefore attach an
added sanctity to the growth of the body, since in and through it alone
is the soul, so far as we know it, achieved. To accept the biological
order as of God and to turn to their right use all of life's unfolding
powers constitutes a religious program. For even those primitive
instincts which pass and perish often stir into consciousness and
operation other more noble functions or are transmuted into recognized
virtues. Popularly speaking, the tadpole's tail becomes his legs.
Success in suppressing the precivilized qualities of the boy results in
a "zestless automaton" that is something less than a man. Everything
that characterizes the boy, however bothersome and unpromising it may
seem, is to be considered with reference to a developing organism which
holds the story of the past and the prophecy of the future. To the
apostle of the largest vision and the greatest hope, these native
propensities will be the call of the man of Macedonia, saying, "Come
over and help us."

The most striking biological change that comes to the boy on his way to
manhood is that of puberty. The church and the state have attested the
vast importance of this experience for political and religious ends by
their ceremonials of induction into the responsibilities of citizenship