The negro public schools were organized along the same lines as the white, so far as circumstances permitted, but the work was difficult and remains so to this day. The negro teachers were ignorant, and many of them were indolent and immoral. In only a few places in the South do whites teach negroes in public schools. The enthusiasm for education displayed just after emancipation gradually wore off, and many parents showed little interest in the education of their children. Education had not proved the "open sesame" to affluence, and many parents were unwilling or unable to compel their children to attend school. As a contributory cause of this reluctance the poverty of the negro must be considered. It was difficult for the negro to send to school a child who might be of financial aid to the family. To many negro parents it seemed a matter of little moment to keep a child away from school one or two days a week to assist at home. It must also be remembered that the negro tenant farmer is migratory in his habits and that he often moved in the middle of the short term. Consequently the whole value of the term might easily be lost by the transfer. It is not surprising that the final product of such unstable educational conditions was not impressive. The idea of the first educational missionaries to the negroes of the South was to turn them into white men as soon as possible by bringing them into contact with the traditional culture of the whites through the study of Latin, Greek, mathematics, and sometimes Hebrew, especially in the case of students for the ministry. The attempt was made to take the negro, fresh from slavery and with no cultural background, through the course generally pursued by whites. Numerous "universities" and "colleges" were founded with this end in view. Hampton Institute with its insistence upon fitting education to the needs of the race was unique for a time, though later it received the powerful support of Tuskegee Institute and its noted principal and founder, Booker T. Washington. The influence of this educational prophet was great in the North, whence came most of the donations for private schools. In imitation many mushroom schools have recently added "rural" or "industrial" to their names, but few of them are doing work of great value. Where the school appeals chiefly to the negro for support, liberal use is made of such high-sounding names as "college" and "university." The negro still thinks that the purpose of education is to free him from manual labor, and he looks with little favor upon a school which requires actual industrial training. For the same reason he is quick to protest when the attempt is made to introduce manual training into the public schools.