The fact that in the old chronicle, from which the plot of the play is taken, the machinations of the witches are not assumed to be un-gratuitous, cannot be employed as an argument against our position. In history the sisters figure in the capacity of prophets merely. There we have no previous announcement of their intention “to meet with Macbeth.” But in Shakspere they are invested with all other of their superstitional attributes, in order that they may become the evil instruments of holy vengeance upon evil; of that most terrible of vengeance which punishes sin, after it has exceeded certain bounds, by deepening it.
Proceeding now with our analysis, upon the entrance of Macbeth and Banquo, the witches wind up their hurried charm. They are first perceived by Banquo. To his questions the sisters refuse to reply; but, at the command of Macbeth, they immediately speak, and forthwith utter the prophecy which seals the fate of Duncan.
Now, assuming the truth of our view, what would be the natural behaviour of Macbeth upon coming into sudden contact with beings who appear to hold intelligence of his most secret thoughts; and upon hearing those thoughts, as it were, spoken aloud in the presence of a third party? His behaviour would be precisely that which is implied by the question of Banquo.
“Good sir, why do you start and seem to fear Things which do sound so fair?”
If, on the other hand, our view is not true, why, seeing that their characters are in the abstract so much alike, why does the present conduct of Macbeth differ from that of Banquo, when the witches direct their prophecies to him? Why has Shakspere altered the narrative of Holinshed, without the prospect of gaining any advantage commensurate to the licence taken in making that alteration? These are the words of the old chronicle: “This (the recontre with the witches) was reputed at the first but some vain fantastical illusion by Macbeth and Banquo, insomuch that Banquo would call Macbeth in jest king of Scotland; and Macbeth again would call him in jest likewise the father of many kings.” Now it was the invariable practice of Shakspere to give facts or traditions just as he found them, whenever the introduction of those facts or traditions was not totally irreconcileable with the tone of his conception. How then (should we still receive the notion which we are now combating) are we to account for his anomalous practice in this particular case?
When the witches are about to vanish, Macbeth attempts to delay their departure, exclaiming,
“Stay, you imperfect speakers, tell me more: By Sinol's death, I know I am thane of Glamis; But how of Cawdor? the thane of Cawdor lives, A prosperous gentleman; and, to be king Stands not within the prospect of belief, No more than to be Cawdor. Say, from whence You owe this strange intelligence?”
“To be king stands not within the prospect of belief, no more than to be Cawdor.” No! it naturally stands much less within the prospect of belief. Here the mind of Macbeth, having long been accustomed to the nurture of its “royal hope,” conceives that it is uttering a very suitable hyperbole of comparison. Had that mind been hitherto an honest mind the word “Cawdor” would have occupied the place of “king,” “king” that of “Cawdor.” Observe too the general character of this speech: Although the coincidence of the principal prophecy with his own thoughts has so strong an effect upon Macbeth as to induce him to, at once, pronounce the words of the sisters, “intelligence;” he nevertheless affects to treat that prophecy as completely secondary to the other in the strength of its claims upon his consideration. This is a piece of over-cautious hypocrisy which is fully in keeping with the tenor of his conduct throughout the rest of the tragedy.
No sooner have the witches vanished than Banquo begins to doubt whether there had been “such things there as they did speak about.” This is the natural incredulity of a free mind so circumstanced. On the other hand, Macbeth, whose manner, since the first announcement of the sisters, has been that of a man in a reverie, makes no doubt whatever of the reality of their appearance, nor does he reply to the expressed scepticism of Banquo, but abruptly exclaims, “your children shall be kings.” To this Banquo answers, “you shall be king.” “And thane of Cawdor too: went it not so?” continues Macbeth. Now, what, in either case, is the condition of mind which can have given rise to this part of the dialogue? It is, we imagine, sufficiently evident that the playful words of Banquo were suggested to Shakspere by the narration of Holinshed; but how are we to account for those of Macbeth, otherwise than by supposing that the question of the crown is now settled in his mind by the coincidence of the principal prediction, with the shapings of his own thoughts, and that he is at this moment occupied with the wholly unanticipated revelations, touching the thaneship of Cawdor, and the future possession of the throne by the offspring of Banquo?
Now comes the fulfilment of the first prophecy. Mark the words of these men, upon receiving the announcement of Rosse: