onor in which he is held, and by his rank and
reputation.

The differences which come under the first head are those which Nature
herself has set between man and man; and from this fact alone we may
at once infer that they influence the happiness or unhappiness of
mankind in a much more vital and radical way than those contained
under the two following heads, which are merely the effect of human
arrangements. Compared with _genuine personal advantages_, such as a
great mind or a great heart, all the privileges of rank or birth, even
of royal birth, are but as kings on the stage, to kings in real life.
The same thing was said long ago by Metrodorus, the earliest disciple
of Epicurus, who wrote as the title of one of his chapters, _The
happiness we receive from ourselves is greater than that which we
obtain from our surroundings_[1] And it is an obvious fact, which
cannot be called in question, that the principal element in a man's
well-being,--indeed, in the whole tenor of his existence,--is what he
is made of, his inner constitution. For this is the immediate source
of that inward satisfaction or dissatisfaction resulting from the
sum total of his sensations, desires and thoughts; whilst his
surroundings, on the other hand, exert only a mediate or indirect
influence upon him. This is why the same external events or
circumstances affect no two people alike; even with perfectly similar
surroundings every one lives in a world of his own. For a man has
immediate apprehension only of his own ideas, feelings and volitions;
the outer world can influence him only in so far as it brings these to
life. The world in which a man lives shapes itself chiefly by the way
in which he looks at it, and so it proves different to different
men; to one it is barren, dull, and superficial; to another rich,
interesting, and full of meaning. On hearing of the interesting events
which have happened in the course of a man's experience, many people
will wish that similar things had happened in their lives too,
completely forgetting that they should be envious rather of the mental
aptitude which lent those events the significance they possess when he
describes them; to a man of genius they were interesting adventures;
but to the dull perceptions of an ordinary individual they would have
been stale, everyday occurrences. This is in the highest degree the
case with many of Goethe's and Byron's poems, which are obviously
founded upon actual facts; wh