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such aberrations, like all others, yield to discipline. But on a solitary plantation the temptations and immunities of the slave-driver recur; and I have seen men yield to these, who had safely passed the ordeal of persecution and mobs at home.

It was thus, perhaps, that General Sherman and his advisers felt justified in adopting the theory of absolute separation, on the Sea Islands,—seeing that the companionship of Southern white men would be an evil, and that of Northern men by no means an unmixed good. Yet it seems altogether likely that the system is so far wrong, and will be modified. Separation is better than "preparation," and is a good antidote to it. It is better to assume the freedmen too self-reliant than too feeble,—better to exclude white men than to give them the monopoly of power. Nevertheless, the principle of exclusion is wrong, though it is happily a wrong not fundamental to the system, and hence easily corrected. If the people of any village desire to introduce a white teacher, the prohibition would become an obvious outrage, which hardly any administration would risk the odium of maintaining. The injury, in a business point of view, done by separation would perhaps strike deeper, and be harder to correct. Here, for instance, is the flourishing negro village of Mitchellville, just outside of the fortifications of Hilton Head. All that is produced in the numerous garden-patches of the suburb is to be sold in the town; all the clothing that is to be worn in the suburb must be obtained in exchange for the garden-products. Yet, if newspaper correspondents tell truth, the temporary commander of that post has taken it on himself to forbid white men from trading in Mitchellville, or black men at Hilton Head. How, then, is business to be transacted? Are the inhabitants of the town to be allowed to come to the sallyport of the fortifications, hand out a yard of ribbon and receive two eggs in return? If the entire exchanges are to be intrusted to a few privileged favorites, black or white, then another source of fraud is added to those which lately, in connection with the recruiting bounties, have been brought to bear up-on the freedmen of that Department, and, if the truth be told, under the same auspices from which this order proceeds. Be this as it may, it seems a pity that these poor people, who are just learning what competition means, and will walk five miles farther to a shop where dry goods are retailed a little cheaper, should be checked and hampered in their little commerce by an attempt to abolish all the laws of political economy in their favor.

If the freedmen were a race like the Indians, wasting away by unseen laws through the mere contact of the white man, the case would be very different. Or if they were a timid and dependent race, needing to be thrust roughly from the nest, like young birds, and made self-dependent, the difference would be greater still. But it is not so. The negro race fits into the white race, and thrives by its side; and the farther South, the greater the thriving. The emancipated slave is also self-relying, and, if fair play be once given, can hold his own against his former master, whether in trade or in war. He is improvident while in slavery, as is the Irishman in Ireland, because he has no opportunity to be anything else. Shift the position, and the man changes with it,—becoming, whether Irishman or negro, a shrewd economist, and rather formidable at a bargain. Almost every freedman is cheated by a white man once after his emancipation, and many twice; but when it comes to the third bargain, it is observed that mere Anglo-Saxon blood is not sufficient to secure a victory.

It is claimed that this principle of separation was adopted after consultation with the leading colored men of Savannah, and that the only dissenter was the Rev. James Lynch, a Northern colored man. But it also turns out that Mr. Lynch was the only man among them who had ever seen the experiment tried of the mingling of the races in a condition of liberty. He is