I conjure thee by all the saints in heaven."

Pinch further says:

"They must be bound, and laid in some dark room."

As Brand remarks,[84] there is no vulgar story of the devil's having
appeared anywhere without a cloven foot. In graphic representations he
is seldom or never pictured without one. In the following passage, where
Othello is questioning whether Iago is a devil or not, he says (v. 2):

"I look down towards his feet;--but that's a fable.--
If that thou be'st a devil, I cannot kill thee."

[84] "Pop. Antiq.," 1849, vol. ii. pp. 517-519.

Dr. Johnson gives this explanation: "I look towards his feet to see if,
according to the common opinion, his feet be cloven."

In Massinger's "Virgin Martyr" (iii. 3), Harpax, an evil spirit,
following Theophilus in the shape of a secretary, speaks thus of the
superstitious Christian's description of his infernal enemy:

"I'll tell you what now of the devil:
He's no such horrid creature; cloven-footed,
Black, saucer-ey'd, his nostrils breathing fire,
As these lying Christians make him."

GOOD AND EVIL DEMONS.

It was formerly commonly believed that not only kingdoms had their
tutelary guardians, but that every person had his particular genius or
good angel, to protect and admonish him by dreams, visions, etc.[85]
Hence, in "Antony and Cleopatra" (ii. 3), the soothsayer, speaking of
Caesar, says:

"O Antony, stay not by his side:
Thy demon,--that's thy spirit which keeps thee,--is
Noble, courageous, high, unmatchable,
Where Caesar's is not; but, near him, thy angel
Becomes a fear, as being o'erpower'd."

[85] Ibid. vol. i. pp. 365-367.

Thus Macbeth (iii. 1) speaks in a similar manner in reference to Banquo:

"There is none but he
Whose being I do fear; and, under him,
My Genius is rebuked; as, it is said,
Mark Antony's was by Caesar."

So, too, in "2 Henry IV." (i. 2), the Chief-justice says:

"You follow the young prince up and down, like his ill angel."

We may quote a further reference in "Julius Caesar" (iii. 2), where
Antony says:

"For Brutus, as you know, was Caesar's angel."

"In the Roman world," says Mr. Tylor, in his "Primitive Culture" (1873,
vol. ii. p. 202), "each man had his 'genius natalis,' associated with
him from birth to death, influencing his action and his fate, standing
represented by its proper image, as a _lar