The interjection of this philosophical conception, seemingly so at variance with classical traditions, serves only further to complicate an already sufficiently complicated issue. In short, the motives of the conspirators are not expressed with sufficient clearness to enable us to indicate their exact nature.
Yet, in spite of his impracticability, in spite of the haziness of his motives, the Brutus of Pescetti, like that of Shakespeare, leaves us in no doubt as to the sincerity of his purpose. Whatever base motives may actuate his follows (and in Pescetti none are discernible), he seems to deserve the same eulogy accorded the Brutus of Shakespeare. The salvation of the common weal alone, even at the expense of his own life, seems to animate him. Thus, he says to Decimus Brutus:
“Albin tanto al morir, quanto al dar morte
All’ ingiusto Signor siam preparati:
Però succeda, come piace al cielo.
Se l’opre de’ mortai rimira Giove
Con occhio giusto, à fin felice, e lieto
Scorgerà i pensier nostri, ch’all’ altrui
Salute, all’ altrui ben rivolti sono.”—Ces., p. 93.
“He only, in a general honest thought