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Updated: June 18, 2025
Non habet ingenium: Cæsar sed jussit: habebo Cur me posse negem, posse quod ille putat. The following may serve as a specimen of the celebrated sonnets of this elegant writer. Sir HENRY WOTTON.
Finnemore had once published a small book of verses, a copy of which he gave to Gordon. They had in them all the frail pathos of a wasted career; most of them were songs of spurned affection, and inside was the quotation: "Scribere jussit amor." "When I look at that book," said Finnemore to Gordon, "I can't associate myself with the author, I seem to have quite outgrown him.
Everything about them cries out; in terram prona! It is not to them, it is only to the nobler and more highly endowed natures men who really think and look about them in the world, and form exceptional specimens of humanity that the next lines are applicable; Os homini sublime dedit coelumque tueri Jussit et erectos ad sidera tollere vultus.
Quem te Deus esse Jussit? et humana qua parte locatus es in re? A short abstract is, however, to be found in Walsingham. I have added it here for the edification of the modern Whigs, who may possibly except this precious little fragment from their general contempt of ancient learning. "Whan Adam dalfe and Eve span, Who was than a gentleman?
"Et Croesum quem vox justi facunda Solonis Respicere ad longae jussit spatia ultima vitae." Juv., Sat. x., s. 273. The story of the interview and conversation between Croesus and Solon is supported by so many concurrent authorities, that we cannot but feel grateful to the modern learning, which has removed the only objection to it in an apparent contradiction of dates.
"Tempore, quo Caesar Româ, dominatus in altâ Aureolo jussit collum signare moniti; Ne depascentem quisquis me gramina laedat, Caesaris heu causâ, periturae parcere vitae." which has been thus literally translated in nearly the same words quoted by Ruris "When Julius Caesar reigned king, About my neck he put this ring, That whosoever did me take, Should spare my life for Caesar's sake."
He should be, so to speak, more conscientious than conscience itself, because he must never forget that he has to obey to-morrow the law which he makes to-day semel jussit semper paruit. He must, therefore, be absolutely disinterested, a thing most difficult for him, but for which conscience requires no effort.
Seneca says somewhere, that God commanded only once, but that he obeys always, because he obeys the laws that he willed to ordain for himself: semel jussit, semper paret. But he had better have said, that God always commands and that he is always obeyed: for in willing he always follows the tendency of his own nature, and all other things always follow his will.
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