be granted to the colonization scheme.  We would have our right to leave or remain in the United States placed above legislative interference."[62] He had already gone on record in writing to Mrs. Harriet Beecher Stowe in reply to her inquiry as to the best thing to be done for the elevation of the colored people.  “Evidently the Society,” said he, “looks upon our extremity as their opportunity and whenever the elements are started against us they are stimulated to immeasurable activity.  They do not deplore our misfortunes but rather rejoice in them."[63] He referred to the Society as the twin sister of slavery, still at her post fostering prejudice against the colored man and scattering abroad her hateful unphilosophical dogmas as to the inferiority of the Negro and the necessity of his expatriation for his elevation and that of his white country men.  “The truth is,” said he, “we are here and here we are likely to remain.  Individuals emigrate, nations never.  We have grown up with this republic and I see nothing in her character or find in the character of the American people as yet, which compels the belief that we must leave the United States."[64]

All the free persons of color, however, did not continue to think on this wise.  After the ebullitions of sentiment had ceased, a few Negroes began to think that emigration was not an unmixed evil.  They were driven to this position in various ways.  Some desired to flee from increasing persecution then afflicting free Negroes both in the North and in the South; others were won over by such inducements for commercial advancement as a pacification of Yoruba seemed to offer in opening up the Soudan; and not a few like Alexander Crummell[65] and Daniel A. Payne, who, although opposed to the expatriation of their race, favored colonization so far as it would redeem Africa.  Even Frederick Douglass, in answering the charge that the free people of color had been prejudiced against efforts to redeem Africa, stated that they were very much in favor of such a work, but objected to the efforts of the Colonization Society because of its “defect of good motives,"[66] A number of Negroes yielded also to the logic of the Colonizationists, who in trying to disabuse their minds of the thought that it would be a disgrace to leave this country as exiles, held up to them the example of the Pilgrim Fathers who left their native land to obtain political and religious liberty.  Furthermore, some Negroes like Martin R. Delaney, who had at first fearlessly opposed the colonization of the blacks in Africa, began during the fifties to promote the emigration of the free people of color to other parts.  Many of this persuasion went to Canada West and some few to Trinidad.[67]