but in the outlying districts of Scotland, where more primitive customs prevailed, he was clothed in green[1] or gray,[2] or dun-coloured[3] garments. But it is evident that he went to the Sabbath disguised, and he was also seen in disguise at other times. In Southern France he is said to have had a face at the back of the head "like the God Janus"[4]; or with a goat's face in front and another goat's face under the tail.[4] The rank of the witch in the society was shown by which face he or she was permitted to kiss at the Sabbath. That the face at the back was a mask is very certain, for all the witches agree that it was hard and cold and that the Devil never spoke from it. There are also strong indications that the face at the front was often a mask also, for whenever the Devil's voice is mentioned whether in Great Britain[5] or France,[6] it is said to be hollow with indistinct articulation like the sound of a voice under a mask. What may perhaps be proof of this disguise is still extant in the "Dorsetshire Ooser,"[7] a wooden mask representing a man's face with ox's horns, the jaw is movable to allow the wearer to speak; it is said to have been worn by a man wrapped in a cow's skin, who ran after the girls. Another survival which seems to point in the same direction is the so-called
- ↑ Kinloch and Baxter, Reliquiae Aniquae Scoticae, p. 124, Forfar. Pitcairn, op. cit. iii. p. 601, Dalkeith.
- ↑ Spottiswoode Miscellany, ii. p. 62, East Lothian. Pitcairn, op. cit. i. pt. ii. pp. 51-6, Ayrshire. Begg, Proc. Soc. of Antiquaries of Scotland, New Series, X. pp. 221, 239.
- ↑ Begg, op. cit. pp. 228, 232, Kinross-shire.
- ↑ 4.0 4.1 De Lancre, Tableau, p. 68.
- ↑ Glanvil, Sadducismus Triumphatus, pt. ii. pp. 162-5, 293-5. Examination of Certain Witches at Chelmsford, p. 25, Philobiblon Society, viii. Melville, Mem. p. 395.
- ↑ De Lancre, op. cit. p. 398. Boguet, Discours des Sorciers, p. 57, Lyons, 1608.
- ↑ Dorsetshire, Somerset and Dorset Notes and Queries, 1891, p. 289. Elworthy, Horns of Honour, p. 139.
