literature, which record and portray the havoc wrought by the sexual
instinct when uncontrolled, and also show that, when directed and
spiritualized, it has become an inspiration to the loftiest devotions
and sacrifices. The youth thus taught sees this primal instinct not only
as an essential to the continuance of the race, but also, when it is
transmuted to the highest ends, as a fundamental factor in social
progress. The entire subject is broadened out in his mind as he learns
that his own struggle is a common experience. He is able to make his own
interpretations and to combat the crude inferences of his patronizing
companions. After all, no young person will be able to control his
impulses and to save himself from the grosser temptations, unless he has
been put under the sway of nobler influences. Perhaps we have yet to
learn that the inhibitions of character as well as its reinforcements
come most readily through idealistic motives.

Certainly all the great religions of the world have recognized youth's
need of spiritual help during the trying years of adolescence. The
ceremonies of the earliest religions deal with this instinct almost to
the exclusion of others, and all later religions attempt to provide the
youth with shadowy weapons for the struggle which lies ahead of him, for
the wise men in every age have known that only the power of the spirit
can overcome the lusts of the flesh. In spite of this educational
advance, courses of study in many public and private schools are still
prepared exactly as if educators had never known that at fifteen or
sixteen years of age, the will power being still weak, the bodily
desires are keen and insistent. The head master of Eton, Mr. Lyttleton,
who has given much thought to this gap in the education of youth says,
"The certain result of leaving an enormous majority of boys unguided and
uninstructed in a matter where their strongest passions are concerned,
is that they grow up to judge of all questions connected with it, from a