the decision of the first kind will become the less effective, and will be the more easily overrun the more firmly the idea is fixed that such preventive means are at his disposal. At the same time the discussion of all these sexual matters, even with their gruesome background, will force on the mind a stronger engagement with sexual thought than had ever before occurred, and this will find its discharge in an increased sexual tension. On the other hand, this new knowledge of means of safety will greatly increase the playing with danger. Of course it may be said that the education ought not to refer only to sexual hygiene, but that it ought to be a moral education. That, however, is an entirely different story. We shall speak about it; we shall put our faith in it, but at present we are talking of that specific sexual education which is the fad of the day. V Sexual education, to be sure, does not necessarily mean education of young people only. The adults who know, the married men and women of the community, may not know enough to protect their sons and daughters. And the need for their full information may stretch far beyond their personal family interests. They are to form the public opinion which must stand behind every real reform, their consciences must be stirred, the hidden misery must be brought before them. Thus they need sexual education as much as the youngsters, only they need it in a form which appeals to them and makes them willing to listen; and our reformers have at last discovered the form. The public must be taught from the stage of the theatre. The magazine with its short stories on sex incidents, the newspaper with its sensational court reports, may help to carry the gruesome information to the masses, but the deepest impression will always be made when actual human beings are shown on the stage in their appealing distress, as living accusations against the rotten foundations of society. The stage is overcrowded with sexual drama and the social community inundated with discussions about it.