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 had fixed 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 mould 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 enquire 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 performed the rituals of devotion without piety.