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.