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This Book List Sectory 22
Page 03
The Romans had scarcely brought this trifling war to an end when they became involved in a formidable struggle with their old enemies the Gauls. Since the conquest of the Senones in B.C. 289, and of the Boii in B.C. 283, the Gauls had remained quiet. The Romans had founded the colony of Sena after the subjugation of the Senones; and in B.C. 268 they had still farther strengthened their dominion in those parts by founding the colony of Ariminum. But the greater part of the soil from which the Senones were ejected became Public Land. In B.C. 232 the Tribune C. Flaminius carried an Agrarian Law to the effect that this portion of the public land, known by the name of the "Gallic Land,"[30] should be distributed among the poorer citizens. This alarmed the Boii, who dwelt upon the borders of this district. They invoked the assistance of the powerful tribe of the Insubres, and being joined by them, as well as by large bodies of Gauls from beyond the Alps, they set out for Rome.
You will, of course, observe that if Mrs. Bentley had sent the snuff-box to the buttery of St. John's College instead of Trinity, it would not have been language, for there would have been no covenant between sayer and sayee as to what the symbol should represent, there would have been no previously established association of ideas in the mind of the butler of St. John's between beer and snuff-box; the connection was artificial, arbitrary, and by no means one of those in respect of which an impromptu bargain might be proposed by the very symbol itself, and assented to without previous formality by the person to whom it was presented. More briefly, the butler of St. John's would not have been able to understand and read it aright. It would have been a dead letter to him--a snuff-box and not a letter; whereas to the butler of Trinity it was a letter and not a snuff-box.
We will add this in general, touching the affection of envy; that of all other affections, it is the most importune and continual. For of other affections, there is occasion given, but now and then; and therefore it was well said, Invidia festos dies non agit: for it is ever working upon some or other. And it is also noted, that love and envy do make a man pine, which other affections do not, because they are not so continual. It is also the vilest affection, and the most depraved; for which cause it is the proper attribute of the devil, who is called, the envious man, that soweth tares amongst the wheat by night; as it always cometh to pass, that envy worketh subtilly, and in the dark, and to the prejudice of good things, such as is the wheat.
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