in your speed, Antonius,
To touch Calpurnia; for our elders say,
The barren, touched in this holy chase,
Shake off their sterile curse.

Without specifically telling the audience, the message is clear. Caesar is superstitious. Shortly thereafter, a soothsayer warns Caesar to “Beware the Ides of March,” but he ignores the advice. Shakespeare’s use of ethos cleverly demonstrates something significant about Caesar’s disposition.

Pathos allows authors to express passions, suffering, or very deep emotional feelings. It is a literary device that evokes pity or sympathy from an audience. Shakespeare does not tell his audience how his characters feel, he shows their feelings. For example, in Act II, although Brutus loves Caesar, he decides that he must kill him as a sacrifice for the betterment of Rome. However, he deeply regrets the action he must take:

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 crown’d:
How that might change his nature, there’s the question . . .

And therefore think him as a serpent’s egg
Which hatch’d, would, as his kind grow mischievous;
And kill him in the shell.

Brutus is not taking part in the conspiracy because he thinks Caesar is a bad man. Rather, he hopes to prevent tyranny from coming to Rome.

Logos is Greek meaning “logic.” In Julius Caesar, Shakespeare uses logos to convince his audience of the reason and logic his characters employ when making their arguments. For example, when the conspirators hatch their plan to murder Caesar, they realize they might be unable to lure him to the Capitol because he is superstitious and has been warned:

CASSIUS.
But it is doubtful yet
Whether Caesar will come forth today or no;
For he is superstitious grown of late

Nevertheless, Decius convinces them that logic will prevail: Caesar wants to be crowned and is certain the Senate will do so if he appears. He will be ridiculed if he fails to go to the Senate, which will thwart his goal of ruling Rome:

DECIUS.
Never fear that: if he be so resolved,
I can o’ersway him, for he loves to hear
That unicorns may be betray’d with trees,
And bears with glasses, elephants with holes,
Lions with toils, and men with flatterers.
But when I tell him he hates flatterers,
He says he does, being then most flattered.
Let me work;
For I can give his humour the true bent,
And I will bring him to the Capitol.

There are many examples of ethos, pathos, and logos found in Julius Caesar that should be reviewed. Shakespeare uses those literary devices quite effectively in his tragedies and further exploration is well worth the effort.

In act 2, scene 1 of Shakespeare's Julius Caesar, Brutus has agreed to join the conspiracy against Caesar, and the conspirators have made their plans. But Brutus's wife, Portia, is concerned about her husband, and she wants him to tell her what is going on and why he has been so upset and secretive. She uses ethos, pathos, and logos to try to convince him.

Ethos refers to the moral argument. Portia argues that she is joined to Brutus in marriage and therefore should know his secrets. She prepares his meals, brings comfort to his bed, and converses with him, but, she implies, if he will not share his confidences with her, she is really not his wife at all. She is more his harlot than his wife. Portia uses the moral argument that Brutus is morally bound not to keep secrets from his wife, but this argument also has elements of logos (logical argument), for Portia is quite logical in how she sets up her position.

Portia uses logos again when she grants that she is a woman but argues convincingly that since she is both Cato's daughter and Brutus' wife, she is stronger than most women and can certainly merit being taken into her husband's confidence and trusted to keep his secrets. Portia combines this argument with a strong element of pathos (appeal to emotions) by stabbing herself in the thigh as proof that she is "man enough" to be told what Brutus is up to.

Finally, Portia uses pathos when she tries to charm Brutus into telling her by appealing to him on her knees and speaking of his vows of love and her worries that he is ill.

None of these efforts work, of course, and Brutus leaves the house without telling Portia that he is planning to help assassinate Julius Caesar.

In Julius Caesar, Act III, Scene 2, Brutus first appeals to the crowd to calm them down and justify his role in killing Caesar. In the next scene, Marc Antony turns the crowd against Brutus, in part by skillfully turning some of Brutus’s own methods back on him. Both men employ logos, an appeal to reason; ethos, an appeal to morality; and pathos, an appeal to emotion.

In Act III, Scene 1, the conspirators, including Brutus, assassinated Caesar. Scene 2 open with Brutus’s efforts to soothe the rapidly growing crowd of angry Romans who are demanding answers. Brutus begins with logos, posing questions that ask them to provide a rational answer which will fit with Brutus’s explanation. If they had not killed Caesar, then Rome’s people would have been subjected to tyranny. He uses a combination of ethos and pathos to explain why he joined the group of murderers. Ethos figures into his rationalization that the assassins plan was undertaken for the good of Rome: it was their civic duty to remove the increasingly dictatorial Caesar. He maintains,

I honor him; but as he was ambitious,
I slew him.

His appeal to pathos emphasizes his personal motivation, emphasizing his love for Caesar. Brutus tells the crowd,

Not that I loved Caesar less, but that I loved Rome more.

As he leaves, Antony enters with Caesar’s body. He methodically uses Brutus’s own claims to create a very different impression. Antony uses logos in apparently agreeing with the crowd’s shouts, which echo Brutus’s ideas. He claims he is not praising Caesar but apparently agreeing with Brutusthat “Caesar was ambitious” and homing in on the idea of “honor” that Brutus introduced. With the same appeal to ethos, he emphasizes the conspirators’ honor, calling them all “honorable men.” By repeating these claims of honor and ambition, he undermines them, encouraging the crowd toward pathos as they remember the good things Caesar did for them. He also inverts Brutus’s claim of love, attributing it to the citizens:

You all did love him once, not without cause;
What cause withholds you then to mourn for him?

This is a great question, particularly because rhetoric was historically relied on by Roman politicians like Marc Antony. Before you can understand how Antony uses the modes of rhetoric, however, it's helpful to remember what they are:

1. Ethos: the appeal to morality
2. Pathos: the appeal to emotions
3. Logos: the appeal to reason or logic

These tools can be helpful for speakers who are trying to persuade a crowd to accept a particular belief or to galvanize a particular action. Antony makes use of ethos, pathos, and logos during his funeral speech in Act 3, Scene 2 of Julius Caesar in order to turn the plebeians against the conspirators, Brutus and Cassius.

Antony uses ethos in many ways, but most prominently in his effort to describe Caesar himself as a moral leader. By claiming that Caesar "did thrice refuse" (97) when he was offered a crown of kingship, Antony suggests that Caesar was a defender of democracy and an opponent of dictatorship. Thus, the implied suggestion is that those who are morally opposed to dictatorship should stand by Caesar in order to defend representational government.

Antony uses logos in order to suggest that Caesar was beneficial for the state. First, he claims Caesar enriched Rome through the ransoms exchanged for prisoners of war (88-9). Then, in the final lines of his speech, he says, "O judgement, thou art fled to brutish beasts" (104). By making both of these references, he suggests that it is reasonable to support Caesar, as he was a just governor who made the state prosperous. Furthermore, Antony characterizes the conspirators as lowly beasts bereft of reason. As such, he tacitly suggests that only reasonable, logical people would support Caesar, while only unreasonable fools would support the assassins. 

Finally, Antony uses pathos to elicit an emotional response from the plebeians. He claims Caesar "wept" for the poor (91), and he also finishes his speech with heaped melodrama, claiming that his "heart is in the coffin there with Caesar,/ And I must pause till it come back to me" (106-7). The suggestion here is that Antony is too overcome with emotion to continue speaking, and his "love" for Caesar is meant to evoke pity in the plebeians and outrage that anyone would kill someone as lovable as the former dictator. 

Essentially, Antony creates a fictional cardboard cut-out of Caesar in order to win over the crowd and turn them against Brutus and Cassius. His use of ethos, logos, and pathos contribute to the portrait of Caesar as a just and wrongly punished leader who must be avenged. It's important to recognize that Antony's love for Caesar is probably completely fabricated; he merely uses the appearance of affection in order to further his own political ambitions. 

In Act 2, Scene 2, Caesar, Calphurnia, and Decius are all debating over whether Caesar will appear at the Senate that day. Calphurnia wants him to remain at home and Decius tries to sway him to leave with him. There are several examples of logos and ethos in this scene.

CALPHURNIA

What mean you, Caesar? Think you to walk forth?
You shall not stir out of your house today.

CAESAR

Caesar shall forth. The things that threatened me
Ne'er looked but on my back. When they shall see
The face of Caesar, they are vanishèd.

Caesar uses logos to try to calm his own fears and those of his wife. In effect, he is saying that nothing has killed him thus far in life, so it stands to reason that he is mighty enough to overcome any further trouble which may find him.

CAESAR

What can be avoided
Whose end is purposed by the mighty gods?
Yet Caesar shall go forth.

This is another example of logos. Caesar explains that ultimately his fate is out of his hands and rests with the gods. He should go to the Senate because if the gods wish to spare him from danger, he will be spared. And if not, there is nothing he can do about it, anyway.

CAESAR

Shall Caesar send a lie?
Have I in conquest stretched mine arm so far
To be afraid to tell graybeards the truth? Decius, go
tell them Caesar will not come.

This is an example of ethos. Caesar relies on this authority as a warrior, noting that he doesn't need to offer any further explanation for his absence. He's not coming because he has the authority to declare he's not coming.

DECIUS

The senate have concluded
To give this day a crown to mighty Caesar.
If you shall send them word you will not come,
Their minds may change. Besides, it were a mock
Apt to be rendered for someone to say,
“Break up the senate till another time
When Caesar’s wife shall meet with better dreams.”
If Caesar hide himself, shall they not whisper,
“Lo, Caesar is afraid?”

Here Decius appeals to Caesar's sense of ethos. He tells him that if they report Caesar's absence, Caesar may lose some of his credibility for listening to the dreams of his wife (women were given very little credibility in this historical context and particularly in matters of government). Decius is telling Caesar that his power may be weakened if he remains at home with his wife.

Perhaps one of the most famous speeches in the history of theater, Marc Antony's speech to the Romans contains examples of every rhetorical device imaginable.

In terms of logos, Antony utilizes an incredibly effective tactic. He repeats the line "but Brutus is an honorable man" again and again in his speech. Though this seems innocent enough in the beginning, Antony repeatedly offers evidence to totally contradict Brutus's image as a man of honor. This completely undermines the image of Brutus, presenting logical evidence that he is no true man of honor, and adds a biting, sarcastic tone to the speech, hinting at the absurdity of Brutus ever being considered as such.

When it comes to ethos, Marc Antony does everything to present himself as not only a true friend to Caesar, but a true Roman as well. It is here that Antony takes advantage of having superior charisma to Brutus. He purposefully asks the crowd's permission to stand among them. He emphasizes what a true leader of the people Caesar was and implores the people, as true Romans, to not let this coup stand.

Concerning ethos and logos in Shakespeare's Julius Caesar, the honor the Roman leaders emphasize is an example of ethos. Ethos is a disposition, character, or attitude peculiar to a specific people or group.

Their form of honor is central to their worldview and self-image.  Notice the emphasis on Brutus's honor throughout the play.  When Antony's speech ironically exposes the behavior of Brutus and the other conspirators as dishonorable (though Brutus's motivations are honorable, his behavior isn't, and that's what is exposed by Antony), the mob riots.  When Cassius and Brutus lose the battle, they both choose death instead of surrender or capture.  When the battle is over, Antony picks out Brutus as the lone honorable conspirator.

Concerning Logos, I believe the omens in the play are an example of the order of Rome being disturbed.  If logos is the source of world order and intelligibility, Rome, in the play, is out of order and unintelligible.  The hand that burns, yet doesn't, and the lion loose in front of the capitol are signs that all is not well.

The funeral speeches in Act 3 contain numerous examples of both appeals. 

Ethos (the speaker's establishing his or her credibility or an appeal to morals/values):

Examples: In Brutus's speech, he begins by addressing the crowd as "Romans, countrymen, and lovers," demonstrating that he is one of them and that he values their role in Roman society.  This helps establish credibility, and as Brutus continues by arguing that he killed Caesar to protect all citizens from Caesar's ambition, he appeals to their sense of Roman values. Similarly, Antony employs a multitude of ethical appeals.  Like Brutus, he groups himself with the crowd and addresses them as "Friends, Romans, and Countrymen." He also asks their permission to leave the platform and go down among them--this helps establish his credibility as "one of them," not as someone who is above them. While much of his speech appeals to the crowd's emotions (pathos), Antony does discuss the people's duty to Caesar by showing what a "people's" leader Caesar was.

Logos (an appeal to logic through the use of facts, statistics, etc.)

Examples: Brutus uses logos when he cites examples of Caesar being too ambitious and seeking a crown when the Romans had already suffered under the reign of a tyrant king.  By bringing up elements of Roman history and true events involving Caesar, Brutus seeks to demonstrate that the assassination was a planned action based on thought and facts. Antony, too, employs logos when he lists examples of Caesar's actions on behalf of all Roman citizens--his willingness to share the spoils of war with the people and his establishing a reputation for Rome throughout the known world; even Brutus could not the truth in Antony's words. The will itself is another example of logos.  While Antony uses the literal will to stir up the crowd's emotions, the contents of the will represent logical support for Antony's defense of Caesar.  The will leaves the each citizen a stipend and land to use for public parks.

Hope this helps!

It's Act III Scene II, and the conspirators have finally carried out their plan and brutally assassinated Julius Caesar. The late dictator was hugely popular among the common people of Rome. When they find out what happened to their hero, the people are fearful, angry and confused. They need to be reassured; they need to be placated. Otherwise, Rome's new rulers will have chaos and disorder on their hands. So up steps Brutus, the most senior conspirator, to make a speech which he hopes will persuade the masses why getting rid of Caesar was the right thing to do.

Ethos- This is a rhetorical device which seeks to make an appeal to its audience on ethical grounds. The first thing to notice is that Brutus' speech is in prose, not the more elevated style of blank verse. In speaking this way, Brutus is trying to show the people that he's one of them, an ordinary person who just wants what's best for Rome:

Believe me for mine honor, and have respect to mine honor that you may believe.

Brutus is playing on his reputation of being an honorable man to persuade the crowd that, at the very least, he deserves a fair hearing.

Logos- A rhetorical appeal on the basis of logical argument. This isn't necessarily the best way to appease an angry mob, but it's certainly in character for Brutus, with his reasonable nature:

Had you rather Caesar were living and die all slaves, than that Caesar were dead, to live all free men?

By employing this rhetorical question, Brutus is trying to get the crowd to see the logic of his position. He genuinely believed that Caesar wanted to make himself king, thus destroying the cherished Roman republic and turning everyone into slaves.

Pathos- An appeal to the emotions, the most appropriate rhetorical device for a speech made to a large, restless, potentially mutinous crowd of irate citizens:

If there be any in this assembly, any dear friend of Caesar’s, to him I say that Brutus' love to Caesar was no less than his. If then that friend demand why Brutus rose against Caesar, this is my answer: not that I loved Caesar less, but that I loved Rome more.

Brutus knows that the common people loved Caesar; and he wants them to know that he too loved Caesar, someone who was such a close friend of his. His participation in Caesar's murder wasn't a sign that he loved him any less; it was simply the case that his love for Rome was greater.

Brutus's speech proves remarkably successful. That is, until Mark Antony steps up to the speaker's rostrum.