came to a close. Almost a twelvemonth later there was a
single[76] discovery of witches. It was in the island of Ely; and the
church courts,[77] the justices of the peace,[78] and the assize
courts,[79] which had now been revived, were able, between them, to hang
a few witches.[80]

We do not know whether Hopkins participated in the Ely affair or not. It
seems certain that his co-worker, Stearne, had some share in it. But, if
so, it was his last discovery. The work of the two men was ended. They
had been pursuing the pack of witches in the eastern counties since
March of 1644/5. Even the execrations of those who opposed them could
not mar the pleasure they felt in what they had done. Nay, when they
were called upon to defend themselves, they could hardly refrain from
exulting in their achievements. They had indeed every right to exult.
When we come to make up the roll of their victims, we shall see that
their record as witch discoverers surpassed the combined records of all
others.

It is a mistake to suppose that they had acted in any haphazard way. The
conduct of both men had been based upon perfectly logical deductions
from certain premises. King James's _Daemonologie_ had been their
catechism, the statute against the feeding of imps their book of rules.
Both men started with one fundamental notion, that witchcraft is the
keeping of imps. But this was a thing that could be detected by marks on
the bodies.[81] Both were willing to admit that mistakes could be made
and were often made in assuming that natural bodily marks were the
Devil's marks. There were, however, special indications by which the
difference between the two could be recognized.[82] And the two
witchfinders, of course, possessed that "insight"[83] which was
necessary to make the distinction. The theories upon which they worked
we need not enter into. Suffice it to say that when once they had
proved, as they thought, the keeping of imps, the next step was to watch
those accused of it.[84] "For the watching," says Stearne,[85] "it is
not to use violence or extremity to force them to confesse, but onely
the keeping is, first to see whether any of their spirits, or familiars
come to or neere them." It is clear that both Hopkins and Stearne
recognized the fact that confessions wrung from women by torture are
worthless and were by this explanation defending themselves against the
charge of having used actual torture. There seems to be no adequate
reason f