Observer [James N. Still] to Frederick Douglass, January 17, 1855

MORAL, INTELLECTUAL AND RELIGIOUS PROGRESS.

MR. EDITOR:—Knowing that you have other evidences than my own for saying there are but few places anywhere in this country among our people that have made the same progress within the same length of time as this portion of the Lord's vineyard, I hope therefore, I shall not be considered egotistical in giving you some account of it.

But this has not been done without labor—unceasing labor, paid back in persecutions, hard names and harder thoughts. But such has been our success, as a reward in another direction, I think a kind of history or semi-official report of our progress and present prospects may not be unprofitable to others.

It was some time in the autumn of '49 that the idea of establishing an institution or society for intellectual improvement, and the dissemination of useful knowledge among the people of color, developed itself into a practical effort, not only with a constitution, by-laws, and the usual corps of officers, of which our mutual friend "Ethiop" was the chief, and your humble servant (next in command) secretary; but it had a name as well as a constitution, by-laws, &c., &c., and an "Ethiopic" name it was too. It was called the "Egyptian Institute." I pass over its career of trial, efforts, and usefulness, to say that it eventually proved to be impracticable in its then form, name and avowed objects.—Its founders, therefore, conceived the necessity of change, not abandonment, in order to suit to some extent the popular appetite, and to place it within appreciable distance of a large class who eschew all efforts for our elevation, except preaching and praying, as labor of doubtful utility. Of course, such would neither lend their aid nor give countenance to any other measures. The more immediate direction, name, &c., was changed to that of a church with all the formalities, ceremonies, &c., &c., peculiar to one.

Our President was elevated to the high and holy office of Elder, and your humble servant followed to the same honorable position because there was not one else to fill it.—Those, you know, sir, who direct and control a revolution, may generally secure such positions as may be requisite, and when actuated by pure and patriotic motives, it is right that they should do so. Having organized a church, our next leading object was to secure an intelligent ministry, perceiving that a people can neither become elevated nor christianized in advance of their moral and intellectual culture. Having no settled ministry of a long time, we brought to the pulpit those we thought best suited to the work, and the Lord blessed us abundantly, notwithstanding the sneers and jeers of the opponents of reform, who charged with us with heresy, infidelity and other charges, too flagrant to record in the history of reforms. The latter charges, however, have been applied to your humble correspondent. But when we look back through the dreary past, up to the present, we think that we have great need to give God the glory. And we can only say as Paul said, that it is by the grace of God that we are what we are. Our most sanguine expectations have been more than realized, although we have been persecuted for infidelity and heresy, for not regarding the Sabbath to be for the purpose only of offering ejaculations and petitions for the slaves emancipation, in the place of works, for not regarding the Sabbath as sacred to preach for bleeding, dying humanity. But since our commencement, things have greatly changed. As the fruits of the Egyptian Institute, with but two responsible members, we have now, I dare say, without fear of contradiction, the finest church and congregation, and one of the most intelligent anywhere among our people in this country.—Some two years since, we called to our aid in this great work of reform, a worthy and devoted brother, Rev. A. N. Freeman, who has contributed much in the cause. We have made continual and sometimes large accessions to our number, from the world, and quite as large from other sister churches, many of whom have come in with us, and are active co-workers with us—men who had never conceived anything more practical than a class or camp meeting. But do not think that I undervalue the utility of praying always, without ceasing—not long prayers, to be heard of men, but let our light shine—let our faith and works go together. I wish to disabuse the mind of many who think good will to do for us, what we must do for ourselves.

We hope, Mr. Editor, ere long, that you will have a more tangible, practical evidence than even this simple declaration I am now making. I think I see the foreshadowing of it with us now. On several occasions we have "intruded upon the audience" by presenting the claims of the only impartial interested advocate of the slave in the land, Frederick Douglass` Paper, as our mutual organ, and the defender of our rights. But as yet, the number of patient praying Uncle Toms and Aunt Chloes, who honestly believe preaching and praying the limit of their efforts, are in the preponderance. But there is a large and increasing number of George and Eliza Harrises, who think it no violation of the laws of Moses, at least to use more sterner methods, and show their faith by their works. There is here, at present, quite a contest between these two classes, (not angrily, but good-naturedly,) for supremacy—the latter must, in time, prove victorious.

Therefore, we say, speaking prospectively, you too, ere long, may see a more practical demonstration of our reform movement. I think I may assure you, that ere this time next year, some forty or fifty subscribers will be added to your list from this direction.

On last Friday evening, our old friend Communipaw came over from the flats via of Gotham, to lecture before the Brooklyn Library Association, composed of about fifty young persons, George and Eliza Harrises, every one of them. Some of the riper fruits of the Egyptian Institute merged into a church, and now again branching off into the Brooklyn Library Association. So strange and inspiring was the sight to Communipaw, that on rising to address them, he irresistibly exclaimed, "I am both pleased (looking at the ladies) and surprised. I expected to see here, as I am accustomed to in Gotham, New York, a few aged friends.—But instead of which, I find before me an audience possessing the vigor and buoyance of youth, and early manhood on the one side, and the charms and attractions of beauty and refinement on the other. I shall, therefore, change my subject from what I had intended, to one which, upon consideration, I think better adapted to the audience before me." Accordingly, he did so. The subject selected, and the lecture too, were good, very good, but short, very short, before he had changed again. In about fifteen minutes afterwards, he was seen in the midst of a crowd of ladies reading poetry. Call you not this progress? A few years more and they must have newspapers, and, doubtless, will contribute much to make them what is desirable. Just to think of it, some of those now with us in the church, and steady, faithful co-workers too, were, at the very time of the Rochester Convention, associated with another body that was then up before the grand jury of this city, for indictment as a nuisance. But, thank God, they have seen the error of their ways, and come over on the Lord's side.

I must give you in my next, some account of the lady co-workers with us. We hope Mr. Editor, that we shall, as we know we will, have your prayers, that the good work may go on.

Who dare say that we can't become elevated here? Ethiop charges us with giving all of our articles and arguments a studied emigration tendency. This we emphatically deny. If the facts put together by him, produce any such conclusion in his mind, that is not our fault. The question did occur to us, however, in looking over the audience while Communipaw was addressing it, where will these George and Eliza Harrises find room for the full development of their faculties and powers of mind?

OBSERVER.

BROOKLYN, Jan. 17, 1855.