refuse to sign any bonds for the freedmen. The white citizens and authorities say that it is for their interest to drive out all independent negro labor; that the freedmen must hire to white men if they want to do this kind of work.” I found several instances of a similar character in the course of my observations, of which I neglected to procure the documentary evidence.
It may be said that these are mere isolated cases; and so they are. But they are the local outcroppings of a spirit which I found to prevail everywhere. If there is any difference, it is in the degree of its intensity and the impatience or boldness with which it manifests itself. Of the agencies which so far restrained it from venturing more general demonstrations I shall speak in another part of this report.
EDUCATION OF THE FREEDMEN.
It would seem that all those who sincerely desire to make the freedman a freeman in the true sense of the word, must also be in favor of so educating him as to make him clearly understand and appreciate the position he is to occupy in life, with all its rights and corresponding duties, and to impart to him all the knowledge necessary for enabling him to become an intelligent co-operator in the general movements of society. As popular education is the true ground upon which the efficiency and the successes of free-labor society grow, no man who rejects the former can be accounted a consistent friend of the latter. It is also evident that the education of the negro, to become general and effective after the full restoration of local government in the south, must be protected and promoted as an integral part of the educational systems of the States.
I made it a special point in most of the conversations I had with southern men to inquire into their views with regard to this subject. I found, indeed, some gentlemen of thought and liberal ideas who readily acknowledged the necessity of providing for the education of the colored people, and who declared themselves willing to co-operate to that end to the extent of their influence. Some planters thought of establishing schools on their estates, and others would have been glad to see measures taken to that effect by the people of the neighborhoods in which they lived. But whenever I asked the question whether it might be hoped that the legislatures of their States or their county authorities would make provisions for negro education, I never received an affirmative, and only in two or three instances feebly encouraging answers. At last I was forced to the conclusion that, aside from a small number of honorable exceptions, the popular prejudice is almost as bitterly set against the negro's having the advantage of education as it was when the negro was a slave. There may be an improvement in that respect, but it would prove only how universal the prejudice was in former days. Hundreds of times I heard the old assertion repeated, that “learning will spoil the nigger for work,” and that “negro education will be the ruin of the south.” Another most singular notion still holds a potent sway over the minds of the masses—it is, that the elevation of the blacks will be the degradation of the whites. They do not understand yet that the continual contact with an ignorant and degraded population must necessarily lower the mental and moral tone of the other classes of society. This they might have learned from actual experience, as we in the north have been taught, also by actual experience, that the education of the lower orders is the only reliable basis of the civilization as well as of the prosperity of a people.
The consequence of the prejudice prevailing in the southern States is that colored schools can be established and carried on with safety only under the protection of our military forces, and that where the latter are withdrawn the former have to go with them. There may be a few localities forming exceptions, but their number is certainly very small. I annex a few papers bearing upon this subject. One is a letter addressed to me by Chaplain Joseph War-
