Brutus
it must be by his death, and for my part
i know no personal cause to spurn at him
but for the general. he would be crowned.
how that might change his nature, there's the question.
it is the bright day that brings forth the adder
and that craves wary walking. crown him that,
and then i grant we put a sting in him
that at his will he may do danger with.
th' abuse of greatness is when it disjoins
remorse from power. and, to speak truth of caesar,
i have not known when his affections swayed
more than his reason. but 'tis a common proof
that lowliness is young ambition's ladder,
whereto the climber upward turns his face.
but when he once attains the upmost round,
he then unto the ladder turns his back,
looks in the clouds, scorning the base degrees
by which he did ascend. so caesar may.
then, lest he may, prevent. and since the quarrel
will bear no color for the thing he is,
fashion it thus: that what he is, augmented,
would run to these and these extremities.
and therefore think him as a serpent's egg—
which, hatched, would as his kind grow mischievous—
and kill him in the shell.

caesar's main fault, according to brutus in this scene, is that he (5 points)
a)may change
b)will lead
c)cannot be fair
d)lost the crown

the first proposition is to question economic materialism and victorian christianity. the lines are:

“it moves us not.—great god! i'd rather be

a pagan suckled in a creed outworn; ”

wordsworth is stating that nature no longer interests mankind, that the latter is not “moved” by it and explains that ancient western paganism had a more positive attitude concerning nature since it lacked the perv erted judaeo-christian interpretation of having received the world and all its animals and elements from god to use as we , instead of humans actually being not only part of nature but its wardens, meant to appreciate it and protect it.

the next lines are:

“so might i, standing on this pleasant lea,

have glimpses that would make me less forlorn;

have sight of proteus coming from the sea;

or hear old triton blow his wreathed horn.”

wordsworth here make it very clear that by actually looking and contemplating nature, human beings would reconnect with happiness, serenity and purpose. the use of mythological figures is quite evocative as well, proteus is a greek mythological god of the changing sea. he personifies the sea that changes, which symbolizes the way nature changes and inevitably can change to be destructive not only due to natural causes but to human pollution. furthermore, the sea is even more symbolic since all life originated in the sea so it is not only our past but our future since no life form in our planet can survive without water and if all water is destroyed in earth all life will be gone as well.

he then uses triton which is symbolic of the synthesis of both nature and mankind. triton is a mythological greek god that has the upper body of a man and the lower body of a fish (a merman). this human fish duality evokes the fact that humans are not only human but also part of nature, the fish tail representing nature. the main attribute of this god was that he used a conch shell as a horn to calm the roaring seas. in other words, triton uses nature through science for the benefit of human sailors who risk death during tempests. with the use of such metaphor, wordworth is conveying the message that human technology   is supposed to use nature to preserve nature and thereby humanity as well.