Amidst the congratulations and praises of a free, joyful, and now united people, who are ambitious to express their duty and their wishes in their various classes; I think myself happy to have your Majesty's most gracious permission to approach you, and, after the manner of the people whose character I have assumed, to bring an humble offering in my hand.

As some part of my subject led me to consider the advantages of our excellent constitution in comparison of others; my thoughts were naturally turned to your Majesty, as its warmest friend and most powerful protector; and as the whole is intended to recommend the practice of virtue, as the means of happiness; to whom could I address it with so much propriety, as to a Prince, who illustrates and enforces the precepts of the moralist in his life!

I am,

May it please your Majesty,

Your Majesty's most faithful, most obliged,

And most obedient Subject and Servant,

JOHN HAWKESWORTH.

12-13-50 MFP

Beauchamp

10-27-50 72147

ALMORAN AND HAMET.

CHAPTER I.

WHO is he among the children of the earth, that repines at the power of the wicked? and who is he, that would change the lot of the righteous? He, who has appointed to each his portion, is God; the Omniscient and the Almighty, who fills eternity, and whose existence is from Himself! but he who murmurs, is man; who yesterday was not, and who to-morrow shall be forgotten: let him listen in silence to the voice of knowledge, and hide the blushes of confusion in the dust.

Solyman, the mighty and the wise, who, in the one-hundred-and-second year of the Hegyra, sat upon the throne of Persia, had two sons, Almoran and Hamet, and they were twins. Almoran was the first born, but Solyman divided his affection equally between them: they were both lodged in the same part of the seraglio, both were attended by the same servants, and both received instructions from the same teacher.

One of the first things that Almoran learnt, was the prerogative of his birth; and he was taught very early to set a high value upon it, by the terms in which those about him expressed their sense of the power, the splendour, and the delights of royalty. As his mind gradually opened, he naturally considered these as the objects of universal desire, and the means of supreme felicity: he was often reminded, that the time was coming, when the sole possession of sovereign power would enable him to fulfil all his wishes, to determine the fate of dependent nations with a nod, and dispense life and death, and happiness and misery, at his will: he was flattered by those who hoped to draw wealth and dignity from his favour; and interest prompted all who approached him, to administer to his pleasures with a zeal and assiduity, which had the appearance of reverence to his merit, and affection to his person.

Hamet, on the contrary, soon became sensible of a subordinate station; he was not, indeed, neglected; but he was not much caressed. When the gratification of Hamet came in competition with that of Almoran, he was always obliged to give it up, except when Solyman interposed: his mind was, therefore, naturally led to seek for happiness in objects very different from those

which. xed the attention of Almoran. As he knew not to how narrow a sphere caprice or jealousy might confine him, he considered what pleasures were least dependent upon external advantages; and as the first popular commotion which should happen after his brother's accession to the throne, might probably cost him his life, he was very inquisitive about the state into which his spirit would be dismissed by the Angel of Death, and very diligent to do whatever might secure him a share of the permanent and unchangeable felicity of Paradise.

This difference in the situation of Almoran and Hamet, produced great dissimilarity in their dispositions, habits, and characters; to which, perhaps, nature might also in some degree contribute. Almoran was haughty, vain, and voluptuous; Hamet was gentle, courteous, and temperate; Almoran was volatile, impetuous, and irascible; Hamet was thoughtful, patient, and forbearing. Upon the heart of Hamet also were written the instructions of the Prophet; to his mind futurity was present by habitual anticipation; his pleasure, his pain, his hopes, and his fears, were perpetually referred to the Invisible and Almighty Father of Life, by sentiments of gratitude or resignation, complacency or confidence; so that his devotion was not periodical but

constant.

But the views of Almoran were terminated by nearer objects: his mind was perpetually busied in the anticipation of pleasures and honours, which he supposed to be neither uncertain nor remote; these excited his hopes, with a power sufficient to fix his attention; he did not look beyond them for other objects, nor inquire how enjoyments more distant were to be acquired; and as he supposed these to be already secured to him by his birth, there was nothing he was solicitous to obtain as the reward of merit, nor any thing that he considered himself to possess as the bounty of Heaven. If the sublime and disinterested rectitude that produces and rewards itself, dwells indeed with man, it dwelt not with Almoran: with respect to God, therefore, he was not impressed with a sense either of duty or dependence; he felt neither reverence nor love, gratitude nor resignation: in abstaining from evil, he was not intentionally good: he practised the externals of morality without virtue, and formed the rituals of devotion without piety.

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Such were Almoran and Hamet, when Solyman their father, full of days and full of honour, slept in peace the sleep of death. With this event they were immediately acquainted. The emotions of Almoran were such as it was impossible to conceal: the joy that he felt in secret was so great, that the mere dread of disappointment for a moment suspended his belief of what he heard: when his fears and his doubts gave way, his cheeks were suffused with sudden blushes, and his eyes sparkled with exultation and impatience: he looked eagerly about him, as if in haste to act; yet his looks were embarrassed, and his gestures irresolute, because he knew not what to do: he uttered some incoherent sentences, which discovered at once the joy that he felt, and his sense of its impropriety; and his whole deportment expressed the utmost tumult and perturbation of mind.

Upon Hamet, the death of his father produced a very different effect: as