The best example of transformation by means of a magical object placed on the person is from Northumberland (1673), where Ann Armstrong stated that 'Anne Forster come with a bridle, and bridled her and ridd upon her crosse-leggd, till they come to [the] rest of her companions. And when she light of her back, pulld the bridle of this informer's head, now in the likenesse of a horse; but, when the bridle was taken of, she stood up in her owne shape.... This informant was ridden upon by an inchanted bridle by Michael Aynsly and Margaret his wife, Which inchanted bridle, when they tooke it of from her head, she stood upp in her owne proper person.... Jane Baites of Corbridge come in the forme of a gray catt with a bridle hanging on her foote, and bridled her, and rid upon her in the name of the devill.'[911] This is again a clear account of the witch herself and her companions believing in the change of form caused by the magical object in exactly the same way that the shamans believe in their own transformation by similar means. The Devil had naturally the same power as the witches, but in a greater degree. The evidence of Marie Lamont quoted above shows that he transformed them into animals by a gesture only. It seems possible that this was also the case with Isobel Shyrie at Forfar (1661), who was called 'Horse' and 'the Devil's horse'. The name seems to have given rise to the idea that 'she was shod like a mare or a horse'; she was in fact the officer or messenger who brought her companions to the meetings. She was never seen in the form of a horse, her transformation being probably effected by the Devil, in order that she might 'carry' the witches to and from the meetings; Agnes Spark said that Isobel 'carried her away to Littlemiln, [and] carried her back again to her own house'.[912] There is also another method of transformation, which is the simplest. The witches themselves, like their contemporaries, often believed that the actual animals, which they saw, were human beings in animal form. Jeannette de Belloc, aged twenty-four, in the Basses-Pyrénées (1609), described the Sabbath as 'vne foire celebre de toutes sortes de choses, en laquelle aucuns se promenẽt en leur propre forme, & d'autres sont transformez ne scayt pourquoy, en animaux. Elle n'a iamais veu aucune d'elles se trãsformer en beste en sa presence, mais seulement certaines bestes courir par le sabbat.'[913] Helen Guthrie of Forfar (1661) states the case with even greater simplicity: 'The last summer except one, shee did sie John Tailzeour somtymes in the shape of a todde, and somtymes in the shape of a swyn, and that the said Johne Tailzeour in these shapes went wp and doune among William Millne, miller at Hetherstakes, his cornes for the destructioune of the same, because the said William hade taken the mylne ouer his head; and that the diuell cam to her and pointed out Johne Tailzeour in the forsaid shapes unto her, and told her that that wes Johne Tailzeour.'[914]