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 In America the same evidence is found. At Hartford, 1662, 'Robert Sterne testifieth as followeth: I saw this woman goodwife Seager in ye woods with three more women and with them I saw two black creatures like two Indians but taller'; and Hugh Crosia 'sayd ye deuell opned ye dore of eben booths hous made it fly open and ye gate fly open being asked how he could tell he sayd ye deuell apeered to him like a boye and told him hee ded make them fly open and then ye boye went out of his sight.' Elizabeth Knap at Groton, 1671, 'was with another maid yt boarded in ye house, where both of them saw ye appearance of a mans head and shoulders, w$th$ a great white neckcloath, looking in at ye window, which shee hath since confessed, was ye Devill coming to her.—One day as shee was alone in a lower roome she looked out of ye window, and saw ye devill in ye habit of an old man, coming over a great meadow.' At Salem, 1692, Mary Osgood saw him as a black man who presented a book; and Mary Lacey described him as a black man in a high-crowned hat.

The evidence suggests that an important part of the Devil's costume was the head-covering, which he appears to have worn both in and out of doors. Though the fact is not of special interest in itself, it may throw light on one of the possible origins of the cult.

In 1576 Bessie Dunlop met Thom Reid, who was clearly the Devil; he was 'ane honest wele elderlie man, gray bairdit, and had ane gray coitt with Lumbart slevis of the auld fassoun; ane pair of gray brekis and quhyte schankis, gartanit aboue the kne; ane blak bonet on his heid, cloise behind and plane befoir, with silkin laissis drawin throw the lippis thairof.' At North Berwick in 1590, 'the deuell, cled in a blak gown with a blak hat vpon his head, preachit vnto a gret nomber of them.' Another description of the same event shows that 'the Devil start up in the pulpit, like a mickle black man clad in a black tatie gown; and an evil-favoured scull-bonnet on his head'. At Aberdeen in 1597 Ellen Gray described the