petition from the two great families of Fitzwilliam and Lascelles, who were each supposed to have spent upwards of 100,0002. upon the contest. Mr. Wilberforce, however, was supported by a public subscription collected throughout the county, and was again successful.

In 1812 Mr. Wilberforce retired from the representation of Yorkshire; and was elected for Bramber, for which borough he also sat in the two subsequent parliaments, until he finally retired from his senatorial duties, by accepting the Chiltern Hundreds, in 1825. He had then sat in parliament for forty-five years.

Mr. Wilberforce possessed in perfection two most essential attributes of popular declamation-the choicest flow of pure and glowing English, and the finest modulation of a sweet and powerful voice. The exclusive and limited system of opinions which he adopted, not only with sincerity but with passion, rendered him earnest, vehement, affecting, where a philosopher would be indifferent and frigid. In the course of his parliamentary career, he supported Catholic emancipation and parliamentary reform; reprobated the lotteries as injurious to public morals; insisted that the employment of boys of a tender age in the sweeping of chimnies was a most intolerable cruelty; and, shortly after the hostile meeting took place between Tierny and Pitt, attempted, although in vain, to procure a legislative enactment against duelling. By the present lord chancellor he has been described as the "venerable patriarch of the cause of the slaves; whose days were to be numbered by acts of benevolence and piety; whose whole life had been devoted to the highest interests of religion and charity."

In 1823 Mr. Wilberforce published an "Appeal to the Religion, Justice, and Humanity of the Inhabitants of the British Empire, on behalf of the Negro Slaves in the West-Indies." He was the writer of an introductory essay to Wetherspoon's Treatises on Justification and Regeneration, in a series of Christain Authors, published at Glasgow; and he also made many communications to the Christain Observer.

Mr. Wilberforce married, at Walcot Church, near Bath, May 30, 1797, Barbara, the eldest daughter of Isaac Spooner, Esq. of Eldon House, in Warwickshire, by whom he has left four sons.

The spot selected for Mr. Wilberforce's last resting-place is within about three yards of the tombs of Canning, Pitt, and Fox, nearly equi-distant from each. Mr. Wilberforce was in person below the mid

dle size, of a spare habit, and of rather a weakly constitution; nor were his great oratorical exertions unattended by subsequent suffering. But his main characteristic was philanthropy, and that philanthropy took its origin in love to God; it was kindled at the sacred fire of Divine love, and burned with a bright and steady lustre, because it was daily replenished from its hallowed source.

MRS. HANNAH MORE.

Sept. 7, 1833.-At Windsor-terrace, Clifton, in her 88th year, Mrs. Hannah More. This deservedly celebrated lady was born in 1744, at Stapleton, Gloucestershire. She was one of the five daughters of a school-master, who at the time of her birth, kept the charity school at the Fishponds, Stapleton. His means were not sufficient to give his children many of the advantages of education; but this deficiency was supplied by their own talents and perseverance; and the literary abilities of Hannah having been made known to some of the neighbouring gentry, a subscription was formed for establishing her and her sisters, in a school of their own.

Her first publication, "The Search after Happiness, a pastoral drama," was written when the authoress was eighteen years of age, although not published until 1773, when it was dedicated to Mrs. Gwatkin, of Cornwall, through whose means the Misses More, had obtained many pupils from that county and Devonshire. Another of their warmest friends was the Rev. Sir James Stonehouse, Bart., who was a very popular preacher at Bath Abbey Church. The establishment proved eminently successful, and for a long series of years stood foremost among the female schools in the west of England.

Miss More's next production, was "The Inflexible Captive, a Tragedy," printed in 8vo., 1764. It was founded on the story of Regulus, and was acted one night at Bath. In the same year, she published "Sir Eldred of the Bower, and the Bleeding rock, two Poetical Tales."

Through the means of Sir James Stonehouse, she was now introduced to Mr. Garrack, and her intimacy is marked by an "Ode to Dragon, Mr. Garrick's housedog," which was printed in 4to., 1777. Her tragedy of Percy, which was her next and best approved dramatic work, was brought forward at Covent Garden.

Her last tragedy, The Fatal Falsehood," was produced in 1779, but acted for only three nights, at Covent Gar

Shortly after, her opinions on public theatres underwent a change; and, as she has herself stated in the preface to the third volume of her works. " she did not consider the stage in its present state as becoming the appearance or countenance of a Christian; on which account she thought proper to renounce her dramatic productions, in any other light than as mere poems.'

In 1785, Miss More wrote a biographical preface to the poems of Ann Yearsley, the milk-woman, a person by whom she was subsequently treated with singular ingratitude, and which led to some bitter satirical attacks; a collection of the controversy on which would form an octavo volume. In 1786, she published "Florio, a Tale for Fine Gentlemen and Fine Ladies;" and the "Bas Bleu, two poems;" and in 1786,"Slavery," a poem.

was

Her first prose publication "Thoughts on the Importance of the Manners of the Great," printed in 1788; and followed, in 1791, by her "Estimate of the Reigion of the Fashionable World," both of which attracted considerable attention. About the same time, she wrote a series of cheap" Tales of the Common People," one of the most popular of which was "The Shepherd of Salisbury Plain." In 1793, she published "Village Politics," in 12mo.; and after retiring about this period from the school at Bristol, to a residence at Mendip, she actively employed herself in establishing schools in that rude mining district. In 1793, she published, "Remarks on the Speech of M. Du Pont in the National Convention, on Religion and Education." In 1799, appeared her "Strictures on the Modern System of Female Education;" a work which so greatly confirmed her already high character as a preceptress, that, when the education of the Princess Charlotte of Wales became a subject of serious attention, her advice and assistance were requested by Queen Charlotte. Her ideas on the subject were afterwards given to the world, under the title of "Hints towards forming the Character of a Young Princess," 2 vols. 8vo. 1805.

In 1809, appeared in 2 vols. 8vo., her "Celebs in search of a Wife." The title of this work was attractive, and the subject captivating, especially to young persons; and it was seasoned throughout with a happy vein of sarcasm, which enlivened the conveyance of its graver morals. There were no less than ten editions in less than one year.

Her chief subsequent productions were. -"Practical Piety, or the Influence of the

Religion of the Heart on the Conduct of Life," 2 vols., 1811; "Christian Morals," 2 vols., 1812; Essay on the Character and Writings of St. Paul," 2 vols., 1815; and "Moral Sketches of Prevailing Opinions and Manners, Foreign and Domestic, with Reflections on Prayer." The collection of her works is comprised in eleven octavo volumes.

Few persons have enjoyed a higher degree of public esteem and veneration than Mrs. Hannah More. Early in life she attracted general notice by a brilliant display of literary talent, and was honoured with the intimate acquaintance of many highly eminent individuals. But she quitted in the prime of her days the bright circles of fashion and literature, and devoted herself to a life of active Christian benevolence, and to the composition of various works having for their object the religious improvement of mankind. Her practical conduct beautifully exemplified the moral energy of her Christian principles. She was the delight of a widely-extended sphere of friends, whom she charmed by her mental powers, edified by her example, and knit closely to her in affection by the warmth and constancy of her friendship.

Mrs. More, is said to have realized upwards of 30,000l. by her writings. Her charitable bequests amount to upwards of 10,0007.

very high antiquity, very copious, but obscure in style. Rammohun Roy translated them into the Bengalee and Hindoo language, for the benefit of his countrymen; and afterwards published an abridgment, for gratuitous and extensive distribution, of which he published an English translation in 1816. He subsequently printed, in Bengalee and in English, some of the principal chapters of the Veds.

The father, Ram Hant Roy, died about 1804 or 5, having divided his property among his three sons. It was not long before Rammohun Roy became the only survivor; and he thereby possessed considerable property. From this period he appears to have commenced his plans of reforming the religion of his countrymen; and in the progress of his efforts to enlighten them, he must have expended large sums of money, for he gratuitously distributed most of his works which he published for the purpose. He now quitted Bordouan and removed to Moorshedabad, where he published in Persian, with an Arabic preface, a work entitled "Against the Idolatry of all Religions." No one undertook to refute this book; but it raised up against him a host of enemies, and in 1814 he retired to Calcutta, where he apapplied himself to the study of the English language both by reading and by conversation; and he also acquired some knowledge of Latin, and paid much attention to the mathematics.

On directing himself to the Christian religion, Rammohun Roy found himself much perplexed by the variety of the doctrines which he found insisted upon; he resolved, therefore, to study the original Scriptures for himself; and for this purpose, he acquired the knowledge of the Hebrew and Greek languages. Becoming strongly impressed with the excellence and importance of the Christian system of morality, he published in 1820, in English, Sanscrit, and Bengalee, a series of selections, principally from the three first Gospels, which he entitled "The Precepts of Jesus, the Guide of Peace and Happiness." He passed by those portions of the Evangelists which have been made the basis of distinctive doctrines; and also (except where closely interwoven with the discourses of Christ) the narratives of miracles, believing these not fitted to effect the convictions of his countrymen. This work brought upon him some severe and unexpected animadversions in "The Friend of India." Under a designation of "Friend to Truth," Rammohun Roy published An Appeal to the Christian

Public in defence of the 'Precepts of Jesus';" in which he declares, "That the compiler believed, not only in one God, whose nature and essence is beyond human comprehension, but in the truths revealed in the Christian system." Dr. Marshman, of Serampore College, also published a series of animadversions, which led to a very remarkable reply from Rammohun Roy, with his name prefixed, which is distinguished by the closeness of his reasoning, the extent and critical aecuracy of his Scriptural knowledge, the comprehensiveness of his investigation, the judiciousness of his arrangement, the lucid statement of his own opinions, and the acuteness and skill with which he controverts the position of his opponents.

His long-formed purpose to visit Europe, and England in particular, seems to have been suspended by legal proceedings, which were instituted for the purpose of depriving him of caste, and thereby of his patrimonial inheritance; but which, at an immense expense, and by means of his profound acquaintance with the Hindoo law, he eventually defeated. At length, the Emperor of Delhi having given him, by firman, the title of Rajah, he embarked for England, where, shortly after his arrival, he was presented to his Majesty by the President of the Board of Control, and had a place assigned to him at the Coronation among the ambassadors.

While in London he was present at several anniversary dinners, and other public meetings; and repeatedly attended the worship of the Unitarians, at their different chapels in or near the metropolis. It was, however, his system to avoid so far identifying himself with any religious body, as to make himself answerable for their act sand opinions; and he also wished to hear preachers of other denominations, who had acquired a just celebrity.

The Rajah died of a fever, accompanied by inflammation of the brain. In consequence of a dread of further attacks on the property and the caste of his children, on the part of his bigoted countrymen, in case his body should have been deposited in a Christian cemetery, it was silently interred, October 18, within the precincts of Stapleton Grove.

It is added that, so soon as he thought himself seriously ill, he called his native servant, Ram Rotton, to him, and directed him to closely observe all his actions, that he might on his return to India testify to his countrymen that he had never changed his religion, or lost his caste.