The essence of the beneficent effects of this foreign business has been the education of the Mexicans whom it touches toward broader horizons of living and personal efficiency. For actually the history of Mexico’s downfall is a history of the failure of her education, of the failure of the past governments of Mexico to utilize the forces which were at their hand for the uplift and the development of the unhappy masses of the people. That failure of the past has become a colossal catastrophe in the days of present and past revolution. For their day and time, Spain and the Roman Catholic church did much for Mexico. We do not know what the Church might have done if it had had different, more educational ideals, but we do know that, save for the work of the Protestant missions in the past thirty years, hardly any other force but Rome has done anything for social improvement in Mexico. We do not know what Anglo-Saxon educational and economic leadership would have done in the place of that of the Spaniards and mixed-bloods--such comparisons are necessarily academic. But we do know that under the Spanish viceroys and under Diaz more was done toward improving the material welfare and toward building the foundations of material and moral prosperity for the unfortunate peons than has been done or even sincerely attempted in the ten years of revolutionary rule since the fall of Diaz. Mexico has been, and indeed is, what we sometimes call in our brusque Americanism, a “white man’s country.” It is essentially one of the spots in this world where the burden of uplift is the white man’s burden. For 300 years white Spaniards sought to lift it, and in that long effort, with all its failures, they placed Mexico, even with her six millions of unlettered, superstitious Indians, in the category of the white lands. The duty of the white man, imperialist or socialist as he may be, has ever been two-fold, and its duality has been its power; we have lifted the material plane of our wards and we have upraised those wards themselves to a higher and yet higher mental and spiritual plane. It is this dual duty that the revolutionists of Mexico have shirked and have scouted. The economic rain of the country is to-day almost complete, and its spiritual uplift has been halted as by a wall of flame. From those material ruins, Mexico might conceivably rise in a spiritual rebirth, but the fact has been otherwise, for the material ruin has been accomplished by the prostitution of all the ideals, all the sacred faiths of men, concentrated by self-seeking bandit governments to the aggrandizement and the enrichment of a few sodden favorites.