assumption that the negro will not work without physical compulsion, there appears to be another popular notion prevalent in the South, which stands as no less serious an obstacle in the way of a successful solution of the problem. It is that the negro exists for the special object of raising cotton, rice and sugar for the whites, and that it is illegitimate for him to indulge, like other people, in the pursuit of his own happiness in his own way. Although it is admitted that he has ceased to be the property of a master, it is not admitted that he has a right to become his own master. As Colonel Thomas, assistant-commissioner of the Freedmen's Bureau in Mississippi, in a letter addressed to me, very pungently expresses it:
The whites esteem the blacks their property by natural right, and, however much they may admit that the relations of masters and slaves have been destroyed by the war and by the President's emancipation proclamation, they still have an ingrained feeling that the blacks at large belong to the whites at large, and whenever opportunity serves they treat the colored people just as their profit, caprice or passion may dictate.
An ingrained feeling like this is apt to bring forth that sort of class legislation which produces laws to govern one class with no other view than to benefit another. This tendency can be distinctly traced in the various schemes for regulating labor which here and there see the light.
Immediately after the emancipation of the slaves, when the general confusion was most perplexing, the prevalent desire among the whites seemed to be, if they could not retain their negroes as slaves, to get rid of them entirely. Wild speculations were indulged in, how to remove the colored population at once and to import white laborers
