The online version of Françoise Ugochukwu's "The Devil's Colors: A Comparative Study of French and Nigerian Folktales" contains two different page citations. As far as I can tell, one numbering system refers to the author's book and one numbering system is from the journal article. Furthermore, this article includes footnote numbers after certain sentences. All of these numbers may cause difficulty finding the passages that I'm reposting in the "original" Internet article. For the purpse pf this thread, I'm retaining what I think is the page number from the book. I am also including footnote numbers, but I'm not reposting the actual footnotes themselves.

Here's the first excerpt I'm posting from http://74.125.93.132/search?q=cache:99a_h7JKMrYJ:journal.oraltradition.org/files/articles/21ii/Ugochukwu.pdf+&cd=1&hl=en&ct=clnk:


Supernatural Encounters
page 252-253

..."Storytellers from Réotier (Upper Alps) variously describe the devil as a young man dressed in a monk's black frock or as a black man with red lips and protruding eyes, or as a handsome Caucasian male dressed partly in white and partly in red, or as a red-haired man (Joisten 1977:332) that lives in the thick of the forest or up a mountain that can be black, red, or green—usually green in southern France and black in the northern part of the country (Ugochukwu 1986:105, 108, 110).

Although the devil is most often associated with black—a huge black man a folktale collected in 1896 (Teneze and Abry 1982:186)—he likes other colors as well, appearing dressed in green (ibid.:31) or in a red coat, or as a little red man springing out of the hearth flames who later turns into a younglord clad in blue (Joisten and Joisten 1986:66). A legend from Bessans(Savoy), published in the Almanach du petit dauphinois in 1936, mentions a red demon who disappears in a green, sulphur-smelling flame (ibid.:85). In avariant, this creature is wrapped in a black mantle (88), just as frescoes from the Bessans church represent the devil as yellow and black in the midst ofred flames (74).Oral literature from both France and Nigeria records encounters with other supernatural beings and details their appearance. In Guyenne, Saint Peter is white-bearded (Seignolle 1971:79); Dauphiné fairies, the "fayes," are women dressed in white (Abry and Joisten 1992:13). Ghosts of the dead are wrapped either in a white shroud or in black linen (ibid.:59). Van Gennep records that, in Brittany, dwarfs carry huge and deformed heads over stunted black bodies (Teneze and Abry 1982:215). The "naroves" of the Jura legends, wild malevolent beings, are stocky and black-faced, and run bare-foot covered in rags (ibid.:260). Another evil being, the bogeyman, Invisible except for his hand and black or green in Dauphiné folktales, drags children into torrents, wells, and abysses (Joisten 1996:231). And there are reports about green, yellow, and blue horned demons (Joisten and Joisten 1986:86).

In Igboland, white is traditionally associated with ancestral spirits, as testified by G. T. Basden's (1938) photo of an Igbo initiate's ceremonial body-painting with one side painted white, the combination representing his being half-man, half-spirit. Many of these spirits are associated with animals of the same color, as they either take their form, appear in their company, or require them as sacrifices. Such spirits include black or white snakes (Ugochukwu 1992:94; Teneze and Abry 1982:37) and cats of all colors according to a legend from Saint Maurice en Valgaudemar (Upper Alps), but mostly black as noted in Dauphiné folktales (Teneze and Abry 1982:114;Joisten and Joisten 1986:64) where the devil manifests himself as a black dog or cat, with black cats or black chickens used as sacrifices to attract him. Folktales may also display a series of white animals: horses that carry their rider into a flowing river, pigeons and doves that help the hero (Teneze andAbry 1982:215; Bettelheim 1976:137), and chamois glimpsed by a dying hunter (Joutard and Majastre 1987:29).