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Zack Ketchum

Mrs. Boswell

British Literature

14 December 2009

Biblical and Mythological Allusions in Macbeth

Since Shakespeare composed his first works in the late 16th century, a little more than

four hundred years ago, many authors, painters, and poets have been encouraged and motivated

by his compositions. For instance, the popular Disney film, The Lion King (Allers, Minkoff) is

related to Shakespeare’s Hamlet. West Side Story (Bernstein) was based on Romeo and Juliet.

And a more modern movie, She’s the Man (Fickman), has ties to the comedy Twelfth Night. It is

obvious that Shakespeare was an inspiration to many, but by exploring many of his own works, it

is seen that he, too, had been inspired by previous works. The most prominent of these

inspirations is, without question, the Holy Bible (most likely the Geneva version). This may be

due to the schooling Shakespeare received as a young boy. In the seven years he attended

grammar school, information about famous classical artists and dramatists such as Ovid, Virgil,

and Cicero were instilled. Because most of his teachers were Catholic, Shakespeare was learning

about the Christian faith in the classroom as well as at Sunday Mass. After reading any of

Shakespeare’s works, one can see that he was particularly fond of Scripture. So fond, he found it

paramount to include allusions from the Bible many times in most of his works. Because it

would take a lifetime to study all of his works, this paper will cover only the allusions seen in the

tragedy Macbeth, which, after analyzing them thoroughly, enhance the story and bring a world of

experience outside the limitations of a statement to the reader.

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Though both Biblical and Mythological allusions are both of extreme importance in

Macbeth, Biblical allusions are more prominent. This is by no means accidental, as it emphasizes

the morality theme in the tragedy, which is made apparent in some of the first lines with “Fair is

foul, and foul is fair,” a phrase that appears several times throughout Macbeth. When trying to

identify characters form Macbeth with characters from biblical stories, one can start with the

main character and protagonist, Macbeth himself. From a religious stand, he can be linked to two

figures from the Bible. One of those figures is Judas, who, in the book of Luke, is the disciple

who betrayed Christ. This can be based on a passage in Act 1. Macbeth, speaking of the

assassination he is about to carry out, says “If it were done when 'tis done, then 'twere well / It

were done quickly” (1.7.1-2). In the book of John, Jesus, knowing of Judas’ dealings, tells Judas

“Hurry and do what you are going to do.”

King Duncan can identify with Christ, or at the very least be seen as a Christ-like figure.

He exemplifies the good and pureness of heart in the play as a just, fair, and generous ruler and,

like Christ, is killed due to his “ally’s” treachery. This is portrayed in Act 1 as well, When

Duncan, speaking to Macbeth and Banquo after they had returned from battle, says “I have

begun to plant thee, and will labour / To make thee full of growing” (1.4.28-29). Throughout the

Old Testament, the concept of “planting” men appears quite often. In Jeremiah, it reads “You

have planted them, and have taken root and prospered.” This passage in Act 1 really calls to

attention the heinous actions of Macbeth. By killing Duncan, he has terminated his “roots.”

A second person Macbeth can identify with is the Prefect of Judea, Pontius Pilate. After just

killing King Duncan, Lady Macbeth, speaking to her husband, says “A little water clears us of

this deed: / How easy is it, then!” (2.2.66-67). The practice of washing hands is easily

recognizable to many as biblical and in the Book of Matthew, Pilate washes his hands before the

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mob pleading for Christ’s crucifixion, saying “I am innocent of this man’s blood.” He is

implying (and hoping) that, along with the responsibility, the guilt he feels will wash away as

well. In the same way, Lady Macbeth hopes that she will rid herself of the guilt by washing the

blood stains from her hands. Later, however, she comes to realize she is indeed guilty, when she

confesses her sins in her sleep and says “Out, damned spot! out, I say!--One: two: why, / then,

'tis time to do't.--Hell is murky!” (5.1.34-35). Similarly, Macbeth speaks of this guilt. However,

he says “Will all great Neptune's ocean wash this blood / Clean from my hand?” (2.2.59-60).

immediately after the murder, he knows that no amount of water or earthly force can wash away

the guilt that has been established inside him.

The story in the Bible that is most commonly associated with Macbeth is the story of

Christ’s crucifixion. One can see this connection by observing the first obvious biblical mention

in the play where the Captain, speaking with King Duncan about the determination and skill of

Macbeth and Banquo, says it appeared that “they meant to bathe in reeking wounds, / Or

memorize Golgotha, / I cannot tell.” The word that jumps of the line immediately is “Golgotha,”

which alludes to Christ’s death in the book of Matthew which says “And when they came unto

the place called Golgotha, that is to say, the place of dead men’s skulls.” Though this instance is

put into the Macbeth to point out that Macbeth and Banquo are assertive, militant warriors, the

mentioning of Golgotha may adduce an underlying meaning: in the same manner that Jesus

Christ, because of the disciple Judas’ betrayal, was condemned to death by the soldiers, Duncan

will be killed by Macbeth.

Further along in the play, Macbeth’s deeds have become even more heinous. He has

invited his friend and ally, Banquo, to a party. This invitation is just a lure and allows Banquo to

become yet another murder victim to Macbeth. After being completely baffled from seeing the

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ghost of Banquo, Macbeth, among other things, says “It will have blood; they say, blood will

have blood” (3.4.123). This passage reminds the readers of a story in Genesis where God is

speaking to Noah and his sons and, reminding them of the story where Cain kills Abel, says

“Who so sheadeth man’s blood, by man shall his blood be shed: for in the image of God hath he

made man.” With the murder of Banquo, Macbeth has killed a close friend, who was like a

brother to him. Considering this, we can link the story of Cain and Abel to Macbeth’s murder of

Banquo.

As the play progresses, other characters begin to put the pieces together and see that

Macbeth is indeed very evil and malevolent man. After they had both fled to England, Malcom

tests Macduff’s loyalty for fear that Macduff is only suggesting a return to Scotland just to turn

Malcom, the next in line for kingship, in to Macbeth. Malcom says: “He [Macbeth] hath not

touch'd you yet. I am young; but something / You may deserve of him through me, and wisdom /

To offer up a weak poor innocent lamb / T’appease an angry god” (4.3.14-17). If it is interpreted

that Malcom’s lines as an allusion to Christ’s sacrifice, or the offering of Christ (who is often

called a “lamb”), then it can be said that Macbeth is the “angry god” mentioned. The “lamb” is

mentioned again several lines down where Malcom tries to make Macduff aware that he is just as

sinful as Macbeth, still testing him, of course. He says “It is myself I mean, in whom I know /

All the particulars of vice so grafted / That, when they shall be opened, black Macbeth / Will

seem as pure as snow, and the poor state / Esteem him as a lamb, being compared / With my

confineless harms.” Hearing this, Macduff then says “Not in the legions / Of horrid hell can

come a devil more damned / In evils to top Macbeth.” The previous lines are important for two

reasons. One, a distinction between a pure sacrifice and an “angry god” is shown. And two,

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Macduff’s line implies that he believes that out of all the souls in hell, and even the devil

himself, no one is more corrupt than Macbeth himself.

Possibly a widely unnoticed, yet very interesting biblical allusion may be Seyton,

Macbeth’s servant. On first sight, the name appears to be very much like the name “Satan,” one

of many names given to the devil. Even upon pronunciation, the name “Seyton” sounds like

“Satan.” When Macbeth calls his servant in Act 5, Macbeth says “Seyton!--I am sick at heart, /

When I behold--Seyton, I say!—This push / Will cheer ne ever, or disseat me now.” (5.3.19-21).

One must wonder, is Macbeth simply calling his servant, Seyton, or is Shakespeare making the

notion that he is summoning Lucifer? If one reads further along, Macbeth says to Seyton “I’ll

fight, till from my bones my flesh be hacked. / Give me my armor” (5.3.32-33). Is Macbeth

simply asking for his armor in preparation for battle, or is Shakespeare implying that he is asking

for the aid of Satan? This idea that Macbeth is not just calling his servant, but indeed evoking the

devil is enhanced by the simple fact that Seyton isn’t introduced until the end of the play, when

Macbeth has achieved in being the darkest being to walk the planet, as opposed to at the

beginning of the play, prior to Macbeth becoming an evil murderer.

It is very clear that the Bible was one of the most important inspirations to Shakespeare

when it came to composing his works. He incorporated stories from the Bible into almost every

play he wrote, and in Macbeth, the numbers of allusions show indefinitely that the tragedy is one

that displays a wide spectrum or morals and clearly displays the difference between right and

wrong. By installing these qualities, the play displays not only the seriousness of Macbeth’s sins,

but how easily temptation proves to be the downfall of a weak race.

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