The life of Paul Cuffe is noteworthy for several reasons. In the first place, it is a tribute to American democracy. He is an example of an American youth handicapped on every side, but overcoming so well the difficulties which overshadowed him that he won recognition in three continents. There is no place in the world where such achievement is less difficult than America. She offers opportunities for self-recognition unprecedented in the world. In the next place his life is a tribute to the Quakers. No religious organization has given itself so unreservedly to the uplift of the Negro. This devotion is as old as that which won our political liberties, as deep as the scars on Edith Cavell's heart, and as wide in its reach as the waters of the sea. Cuffe's membership in this religious body and his adherence to its principles gave zest to his zeal for the betterment of his race. His plans grew so comprehensive that they embraced the Negroes of two continents and made calls on his philanthropic spirit for several thousand dollars. In all this he paid a tribute to Quaker ideals and life, and deserves mention with Woolman and Benezet. The remedy that he believed would relieve the oppression of his race is also noteworthy. To him the withdrawal of the free Negro from the States would remove an obstacle to the emancipation of the slave, and in the course of time wholly stamp out slavery in America. Negroes would be better off by themselves, and those who settled in Africa could help civilize and Christianize that continent. In the meantime the slave trade would disappear. Negro deportation had been advocated by some of America's most distinguished citizens and soon after Cuffe's death its advocates increased by leaps and bounds. In the early period it was not as futile as it now is and many believed that under governmental support and direction it was in the realm of possibility. When the measure took on its most colossal program in 1817, Cuffe cautioned his brethren to watch its operation for a year or two before taking sides for or against it. Today Negro colonizationists are few in number. The American Colonization Society itself barely maintains its organization, and only occasionally sends a Negro to Africa. When an individual is sent he usually goes in the capacity of a missionary or teacher. Colonization as a panacea for the amelioration of the Negro race is impracticable. The Negro feels at home in America as much as the white man. Negro uplift must be sought not in deportation but in habits of living exemplified in Captain Cuffe.