MISCELLANEOUS QUESTIONS ANSWERED.
In canvassing for my books various important questions have been propounded to me, which the preceding Narrative of Events does not fully answer.
First Question.
“Why, Mrs. Packard, do you not get a divorce?”
Because, in the first place, I do not want to be a divorced woman; but, on the contrary, I wish to be a married woman, and have my husband for my protector; for I do not like this being divorced from my own home. I want a home to live in, and I prefer the one I have labored twenty one years myself to procure, and furnished to my own taste and mind. Neither do I like this being divorced from my own children. I want to live with my dear children, whom I have borne and nursed, reared and educated, almost entirely by my own unwearied indefatigable exertions; and I love them, with all the fondness of a mother’s undying love, and no place is home to me in this wide world without them. And again, I have done nothing to deserve this exclusion from the rights and privileges of my own dear home; but on the contrary, my untiring fidelity to the best interests of my family for twenty-one years of healthful, constant service, having never been sick during this time so as to require five dollars doctor’s bill to be paid for me or my six children, and having done all the housework, sewing, nursing, and so forth, of my entire family for twenty-one years, with no hired girl help, except for only nine months, during all this long period of constant toil and labor. I say, this self-sacrifizing devotion to the best interests of my family and home, deserve and claim a right to be protected in it, at least, so long as my good conduct continues, instead of being divorced from it, against my own will or consent. In short, what I want is, protection in my home, instead of a divorce from it. I do not wish to drive Mr. Packard from his own home, and exclude him from all its rights and privileges—neither do I want he should treat me in this manner, especially so long as he himself claims that I have always been a most kind, patient, devoted wife and mother. He even claims as his justification of his course, that I am so good a woman, and he loves me so well, that he wants to save me from fatal errors!
It is my opinions—my religious opinions—and those alone, he makes an occasion for treating me as he has. He frankly owned to me, that he was putting me into an Asylum so that my reputation for being an insane person might destroy the influence of my religious opinions; and I see in one letter which he wrote to my father, he mentions this as the chief evidence of my insanity. He writes: “Her many excellences and past services I highly appreciate; but she says she has widely departed from, or progressed beyond, her former religious views and sentiments—and I think it is too true!!” Here is all the insanity he claims, or has attempted to prove.
Now comes the question: Is this a crime for which I ought to be divorced from all the comforts and privileges of my own dear home?
To do this,—that is, to get a divorce—would it not be becoming an accomplice in crime, by doing the very deed which he is so desirous of having done, namely: to remove me from my family, for fear of the contaminating influence of my new views? Has a married woman no rights at all? Can she not even think her own thoughts, and speak her own words, unless her thoughts and expressions harmonize with those of her husband? I think it is high time the merits of this question should be practically tested, on a proper basis, the basis of truth—of facts. And the fact, that I have been not only practically divorced from my own home and children, but also incarcerated for three years in a prison, simply for my religious belief, by the arbitrary will of my husband, ought to raise the question, as to what are the married woman’s rights, and what is her protection? And it is to this practical issue I have ever striven to force this question. And this issue I felt might be reached more directly and promptly by the public mind, by laying the necessities of the case before the community, and by a direct appeal to them for personal protection—instead of getting a divorce for my protection. I know that by so doing, I have run a great risk of losing my liberty again. Still, I felt that the great cause of married woman’s rights might be promoted by this agitation; and so far as my own feelings were concerned, I felt willing to suffer even another martyrdom in this cause, if so be, my sisters in the bonds of marital power might be benefited thereby.
I want and seek protection, as a married woman—not divorce, in order to escape the abuses of marital power—that is, I want protection from the abuse of marital power, not a divorce from it. I can live in my home with my husband, if he will only let me do so; but he will not suffer it, unless I recant my religious belief. Cannot religious bigotry under such manifestations, receive some check under our government, which is professedly based on the very principle of religious tolerance to all? Cannot there be laws enacted by which a married woman can stand on the same platform as a married man—that is, have an equal right, at least, to the protection of her inalienable rights? And is not this our petition for protection founded in justice and humanity?
Is it just to leave the weakest and most defenceless of these two parties wholly without the shelter of law to shield her, while the strongest and most independent has all the aid of the legal arm to strengthen his own? Nay, verily, it is not right or manly for our man government thus to usurp the whole legal power of self-protection and defence, and leave confiding, trusting woman wholly at the mercy of this gigantic power. For perverted men will use this absolute power to abuse the defenceless, rather than protect them; and abuse of power inevitably leads to the contempt of its victim. A man who can trample on all the inalienable rights of his wife, will, by so doing, come to despise her as an inevitable consequence of wrong doing. Woman, too, is a more spiritual being than a man, and is therefore a more sensitive being, and a more patient sufferer than a man; therefore she, more than any other being, needs protection, and she should find it in that government she has sacrificed so much to uphold and sustain.
Again, I do not believe in the divorce principle. I say it is a “Secession” principle. It undermines the very vital principle of our Union, and saps the very foundation of our social and civil obligations. For example. Suppose the small, weak and comparatively feeble States in our Union were not protected by the Government in any of their State rights, while the large, strong, and powerful ones had their State rights fully guaranteed and secured to them. Would not this state of the Union endanger the rights of the defenceless ones? and endanger the Union also? Could these defenceless States resort to any other means of self-defence from the usurpation of the powerful States than that of secession? But secession is death to the Union—death to the principles of love and harmony which ought to bind the parts in one sacred whole.
Now, I claim that the Marriage Union rests on just this principle, as our laws now stand. The woman has no alternative of resort from any kind of abuse from her partner, but divorce, or secession from the Marriage Union. Now the weak States have rights as well as the strong ones, and it is the rights of the weak, which the government are especially bound to respect and defend, to prevent usurpation and its legitimate issue, secession from the Union. What we want of our government is to prevent this usurpation, by protecting us equally with our partners, so that we shall not need a divorce at all.
By equality of rights, I do not mean that woman’s rights and man’s rights are one and the same. By no means; we do not want the man’s rights, but simply our own, natural, womanly rights. There are man’s rights and woman’s rights. Both different, yet both equally inalienable. There must be a head in every firm; and the head in the Marriage Firm or Union is the man, as the Bible and nature both plainly teach. We maintain that the senior partner, the man, has rights of the greatest importance, as regards the interests of the marriage firm, which should not only be respected and protected by our government, but also enforced upon them as an obligation, if the senior is not self-moved to use his rights practically—and one of these his rights, is a right to protect his own wife and children. The junior partner also has rights of equal moment to the interests of the firm, and one of these is her right to be protected by her senior partner. Not protected in a prison, but in her own home, as mistress of her own house, and as a God appointed guardian of her infant children. The government would then be protecting the marriage union, while it now practically ignores it.
To make this matter still plainer, suppose this government was under the control of the female instead of the male influence, and suppose our female government should enact laws which required the men when they entered the marriage union to alienate their right to hold their own property—their right to hold their future earnings—their right to their own homes—their right to their own offspring, if they should have any—their right to their personal liberty—and all these rights be passed over into the hands of their wives for safe keeping, and so long as they chose to be married men, all their claims on our womanly government for protection should be abrogated entirely by this marriage contract. Now, I ask, how many men would venture to get married under these laws? Would they not be tempted to ignore the marriage laws of our woman government altogether? Now, gentlemen, we are sorry to own it, this is the very condition in which your man government places us. We, women, looking from this very standpoint of sad experience, are tempted to exclaim, where is the manliness of our man government!
Divorce, I say, then, is in itself an evil—and is only employed as an evil to avoid a greater one, in many instances. Therefore, instead of being forced to choose the least of two evils, I would rather reject both evils, and choose a good thing, that of being protected in my own dear home from unmerited, unreasonable abuse—a restitution of my rights, instead of a continuance of this robbery, sanctioned by a divorce.
In short, we desire to live under such laws, as will oblige our husbands to treat us with decent respect, so long as our good conduct merits it, and then will they be made to feel a decent regard for us as their companions and partners, whom the laws protect from their abuse.
“What are your opinions, Mrs. Packard, which have caused all this rupture in your once happy family?”
My first impulse prompts we to answer, pertly, it is no one’s business what I think but my own, since it is to God alone I am accountable for my thoughts. Whether my thoughts are right or wrong, true or false, is no one’s business but my own. It is my own God given right to superintend my own thoughts, and this right I shall never guarantee to any other human being—for God himself has authorized me to “judge ye not of your own selves what is right?” Yes, I do, and shall judge for myself what is right for me to think, what is right for me to speak, and what is right for me to do—and if I do wrong, I stand amenable to the laws of society and my country; for to human tribunals I submit all my actions, as just and proper matter for criticism and control. But my thoughts, I shall never yield to any human tribunal or oligarchy, as a just and proper matter for arbitration or discipline. It is my opinion that the time has gone by for thoughts to be chained to any creeds or oligarchys; but on the contrary, these chains and restraints which have so long bound the human reason to human dictation, must be broken, for the reign of individual, spiritual freedom is about dawning upon our progressive world.
Yes, I insist upon it, that it is my own individual right to superintend my own thoughts; and I say farther, it is not my right to superintend the thoughts or conscience of any other developed being. It is none of my business what Mr. Packard, my father, or any other developed man or woman believe or think, for I do not hold myself responsible for their views. I believe they are as honest and sincere as myself in the views they cherish, although so antagonistic to my own; and I have no wish or desire to harass or disturb them, by urging my views upon their notice. Yea, further, I prefer to have them left entirely free and unshackled to believe just as their own developed reason dictates. And all I ask of them is, that they allow me the same privilege. My own dear father does kindly allow me this right of a developed moral agent, although we differ as essentially and materially in our views as Mr. Packard and I do. We, like two accountable moral agents, simply agree to differ, and all is peace and harmony.
My individuality has been naturally developed by a life of practical godliness, so that I now know what I do believe, as is not the case with that class in society who dare not individualize themselves. This class are mere echoes or parasites, instead of individuals. They just flow on with the tide of public sentiment, whether right or wrong; whereas the individualized ones can and do stem or resist this tide, when they think it is wrong, and in this way they meet with persecution. It is my misfortune to belong to this unfortunate class. Therefore I am not ashamed or afraid to avow my honest opinions even in the face of a frowning world. Therefore, when duty to myself or others, or the cause of truth requires it, I willingly avow my own honest convictions. On this ground, I feel not only justified, but authorized, to give the question under consideration, a plain and candid answer, knowing that this narrative of the case would be incomplete without it.
Another thing is necessary as an introduction, and that is, I do not present my views for others to adopt or endorse as their own. They are simply my individual opinions, and it is a matter of indifference to me, whether they find an echo in any other individual’s heart or not. I do not arrogate to myself any popish right or power to enforce my opinions upon the notice of any human being but myself. While at the same time I claim that I have just as good a right to my opinions as Scott, Clark, Edwards, Barnes, or Beecher, or any other human being has to theirs. And furthermore, these theologians have no more right to dictate to me what I must think and believe, than I have to dictate to them what they must think and believe. All have an equal right to their own thoughts.
And I know of no more compact form in which to give utterance to my opinions, than by inserting the following letter, I wrote from my prison, to a lady friend in Mt. Pleasant, Iowa, and sent out on my “under ground railroad.” The only tidings I ever got from this letter, was a sight of it in one of the Chicago papers, following a long and minute report of my jury trial at Kankakee. I never knew how it found its way there; I only knew it was my own identical letter, since I still retain a true copy of the original among my Asylum papers. The following is a copy of the original letter, as it now stands in my own hand-writing. The friend to whom it was written has requested me to omit those portions of the letter which refer directly to herself. In compliance with her wishes, I leave a blank for such omissions. In other respects it is a true copy. The candid reader can judge for himself, whether the cherishing of such radical opinions is not a crime of sufficient magnitude, to justify all my wrongs and imprisonment! Is not my persecutor guiltless in this matter?
Jacksonville, Ill., Oct. 23d, 1861.
Mrs. Fisher. My Dear old Friend:—
My love and sympathy for you is undiminished. Changes do not sever our hearts. I cannot but respect your self-reliant, independent, and therefore progressive efforts to become more and more assimilated to Christ’s glorious image. I rejoice whenever I find one who dares to rely upon their own organization, in the investigation of truth. In other words, one who dares to be an independent thinker. * * *
Yes, you, Mrs. Fisher, in your individuality, are just what God made you to be. And I respect every one who respects himself enough not to try to pervert their organization, by striving to remodel it, and thus defile God’s image in them. To be natural, is our highest praise. To let God’s image shine through our individuality, should be our highest aim. Alas, Mrs. Fisher, how few there are, who dare to be true to their God given nature!
That terrible dogma that our natures are depraved, has ruined its advocates, and led astray many a guileless, confiding soul. Why can we not accept of God’s well done work as perfect, and instead of defiling, perverting it, let it stand in all its holy proportions, filling the place God designed it to occupy, and adorn the temple it was fitted for? I, for one, Mrs. Fisher, am determined to be a woman, true to my nature. I regard my nature as holy, and every deviation from its instinctive tendency, I regard as a perversion—a sin. To live a natural, holy life, as Christ did, I regard as my highest honor, my chief glory.
I know this sentiment conflicts with our educated belief—our Church creeds—and the honestly cherished opinions of our relatives and friends. Still I believe a “thus saith the Lord” supports it. Could Christ take upon himself our nature, and yet know no sin, if our natures are necessarily sinful? Are not God’s simple, common sense teachings, authority enough for our opinions? It is, to all honest souls.
Indeed, Mrs. Fisher I have become so radical, as to call in question every opinion in my educated belief, which conflicts with the dictates of reason and common sense. I even believe that God has revealed to his creatures no practical truth, which conflicts with the common instincts of our common natures. In other words, I believe that God has adapted our natures to his teachings. Truth and nature harmonize. I believe that all truth has its source in God, and is eternal. But some perceive truth before others, because some are less perverted in their natures than others, by their educational influences, so that the light of the sun of righteousness finds less to obstruct its beams in some than in others. Thus they become lights in the world, for the benefit of others less favored. * * *
You preceded me, in bursting the shackles of preconceived opinions and creeds, and have been longer basking in the liberty wherewith Christ makes his people free, and have therefore longer been taught of him in things pertaining to life and godliness. Would that I had had the mental courage sooner to have imitated you, and thus have broken the fetters which bound me to dogmas and creeds. O, Mrs. Fisher, how trammelled and crippled our consciences have been! O, that we might have an open Bible, and an unshackled conscience! And these precious boons we shall have, for God, by his providence, is securing them to us. Yes, Mrs. Fisher, the persecutions through which we are now passing is securing to us spiritual freedom, liberty, a right, a determination to call no man master, to know no teacher but the Spirit, to follow no light or guide not sanctioned by the Word of God and our conscience—to know no “ism” or creed, but truthism, and no pattern but Christ.
Henceforth, I am determined to use my own reason and conscience in my investigation of truth, and in the establishment of my own opinions and practice I shall give my own reason and conscience the preference to all others. * * *
I know, also, that I am a sincere seeker after the simple truth. I know I am not willful, but conscientious, in my conduct. And, notwithstanding others deny this, I know their testimony is false. The Searcher of hearts knows that I am as honest with myself, as I am with others. And, although like Paul, I may appear foolish to others in so doing, yet my regard for truth, transcends all other considerations of minor importance. God’s good work of grace in me shall never be denied by me, let others defame it, and stigmatize it as insanity, as they will. They, not I, are responsible for this sacrilegious act. God himself has made me dare to be honest and truthful, even in defiance of this heaven daring charge, and God’s work will stand in spite of all opposition. “He always wins, who sides with God.” Mrs. Fisher, I am not now afraid or ashamed to utter my honest opinions. The worst that my enemies can do to defame my character, they have done, and I fear them no more. I am now free to be true and honest, for this persecution for opinion and conscience’ sake, has so strengthened and confirmed me in the free exercise of these inalienable rights in future, that no opposition can overcome me. For I stand by faith in what is true and right. I feel that I am born into a new element—freedom, spiritual freedom. And although the birth throes are agonizing, yet the joyous results compensate for all.
How mysterious are God’s ways and plans! My persecutors verily thought they could compel me to yield these rights to human dictation, when they have only fortified them against human dictation. God saw that suffering for my opinions, was necessary to confirm me in them. And the work is done, and well done, as all God’s work always is. No fear of any human oligarchy will, henceforth, terrify me, or tempt me to succumb to it.
I am not now afraid that I shall be called insane, if I avow my belief that Christ died for all mankind, and that this atonement will be effectual in saving all mankind from endless torment—that good will ultimately overcome all evil—that God’s benevolent purposes concerning his creatures will never be thwarted—that no rebellious child of God’s great family will ever transcend his ability to discipline into entire willing obedience to his will. Can I ever believe that God loves his children less than I do mine? * * * And has God less power to execute his kind plans than I have? Yes, I do and will rejoice to utter with a trumpet tongue, the glorious truth, that God is infinitely benevolent as well as infinitely wise and just.
Mrs. Fisher, what can have tempted us ever to doubt this glorious truth? And do we not practically deny it, when we endorse the revolting doctrine of endless punishment? I cannot but feel that the Bible, literally interpreted, teaches the doctrine of endless punishment; yet, since the teachings of nature, and God’s holy character and government, seem to contradict this interpretation, I conclude we must have misinterpreted its holy teachings. For example, Jonah uses the word everlasting with a limited meaning, when he says, “thine everlasting bars are about me.” Although to his view his punishment was everlasting, yet the issue proved that in reality, there was a limit to the time he was to be in the whale’s belly. So it may be in the case of the incorrigible; they may be compelled to suffer what to them is endless torment, because they see no hope for them in the future. Yet the issue will prove God’s love to be infinite, in rescuing them from eternal perdition.
Again, Mrs. Fisher, my determination and aim is, to become a perfect person in Christ’s estimation, although by so doing, I may become the filth and off-scouring of all perverted humanity. What consequence is it to us to be judged of man’s judgment, when the cause of our being thus condemned by them as insane, is the very character which entitles us to a rank among the archangels in heaven?
Again, I am calling in question my right to unite myself to any Church of Christ militant on earth; fearing I shall be thereby entrammelled by some yoke of bondage—that the liberty wherewith Christ makes his people free may thus be circumscribed. There is so much of the spirit of bigotry and intolerance in every denomination of Christians now on earth, that they do not allow us an open Bible and an unshackled conscience. Or, in other words, there are some to be found in almost every church, to whom we shall become stumbling blocks or rocks of offence, if we practically use the liberty which Christ offers us. Now what shall I do? I do want to obey Christ’s direct command to come out from the world and be separate, while at the same time I feel that there is more Christian liberty and charity out of the Church than in it. I am now waiting and seeking the Spirit’s aid in bringing this question to a practical test and issue.
And, Mrs. Fisher, I fully believe, from God’s past care of me, that he will lead me to see the true and living way in which I ought to walk. I will not hide my light under a bushel, but put it upon a candlestick, that it may give light to others. I will also live out, practically, my honestly cherished opinions, believing “that they that do his commandments shall know of the doctrine.” I also fully believe that the more fully and exclusively I live out the teachings of the Holy Spirit, the more persecution I shall experience. For they that will live godly, in Christ’s estimation, “shall suffer persecution.”
Mrs. Fisher, I fully believe that Christ’s coming cannot be far distant. His coming will restore all things, which we have lost for his sake. Our cause will then find an eloquent pleader in Christ himself, and through our Advocate, the Judge, Himself, will acknowledge us to be his true, loyal subjects, and we shall enter into the full possession of our promised inheritance. With this glorious prospect in full view to the eye of faith, let us “gird up the loins of our mind.” In other words, let us dare to pursue the course of the independent thinker, and let us run with patience the race set before us. Let us carry uncomplainingly the mortifying cross, which is laid upon us, so long as God suffers it to remain; remembering that it is enough for the servant that he be as his Master. For “as they have persecuted me, they will persecute you also.” “Be of good cheer.” Mrs. Fisher, “I have overcome the world.” Blessed consolation! Mrs. Fisher, the only response I expect to get from this letter, is your silent heartfelt sympathy in my sorrows. No utterance is allowed for my alleviation. And the only way that I am allowed to administer consolation through the pen is by stratagem. I shall employ this means so far as lies in my power, so that when the day of revelation arrives, it may be said truthfully of me, “she hath done what she could.” Impossibilities are not required of us.
Please tell Theophilus, my oft repeated attempts to send him a motherly letter, have been thwarted. And he, poor persecuted boy! cannot be allowed a mother’s tender, heartfelt sympathy. O, my God, protect my precious boy! and carry him safely through this pitiless storm of cruel persecution. Do be to him a mother and a sister, and God shall bless you. Please deliver this message, charged to overflowing with a mother’s undying love. Be true to Jesus. Ever believe me your true friend and sympathizing sister,
E. P. W. Packard.
Third Question.
“Do you think, Mrs. Packard, that your husband really believes you are an insane person?”
I do not. I really believe he knows I am a sane person; and still, he is struggling with all his might to make himself and others believe this delusion, because his own conscience is accusing him constantly with this lie against it. With all his accumulated testimonials that I am insane, and all his sophistries and reasoning upon false premises to establish this lie, he cannot silence this accusing monitor within himself, testifying to the contrary. Either this is in reality the case, or he has at last reached that point, where a person has made such a sinner of his own conscience as to believe his own lies; or, in other words, he has so perverted his conscience as to become conscientiously wrong. But it is not for me to judge his heart, only from the standpoint of his own actions, and from this basis, I give the above as my honest opinion on this point.
Two facts alone may be sufficient to give some corroboration in support of this opinion. After taking me from my asylum prison, and while his prisoner at my own house, he asked me to sign a deed for the transfer of some of his real estate in Mt. Pleasant, Iowa, and finding I could not be induced to do it, without returning to me my note of six hundred dollars he had robbed me of, and also some of my good clothing, he sought to transfer it, as the law allows one to do, in case the needed witness is legally incapacitated by insanity to give their signature; and for this purpose he was obliged to take an oath that I was insane. He did take this oath that I was insane, and thereby outlawed as a legal witness. It was administered by Justice Labrie. A few days after this, he called this same Justice in to our house to witness my signing this deed, and used it as a valid signature. Now to say under oath one thing one day, and to deny it the next, is rather crooked business for a healthy Christian conscience to sanction.
Another fact. When he was preparing to put me into an Insane Asylum, I asked him why he was so very anxious to put the stigma of insanity upon me, when he knew I was not insane? Said he, “I am doing it so that your opinions need not be believed. I must protect the cause of Christ.”
Cause of Christ! I felt like exclaiming, if your cause of Christ needs such a defence, I think it must be in a sad condition. If it can’t stand before the opinions of a woman, I shouldn’t think a man would attempt to protect it! The truth is, the cause of Christ to him is his creed—a set of human opinions. While the real cause of Christ is humanity; and a very important part of this cause of Christ to a true man, is the protection of his own wife.
Fourth Question.
“Could you forgive Mr. Packard, and live with him again as his wife?”
Yes, I could, freely, promptly and fully forgive him, on the gospel condition of practical repentance. This condition could secure it, and this alone. As I understand Christ’s teachings, he does not allow me to forgive him until he does repent, and in some sense make restitution. He directs me to forgive my brother if he repent—yea, if he sins and repents seventy times seven, I must forgive as many times. But if he does not repent, I am not allowed to forgive him. And so long as he insists upon it, both by word and deed, that he has done only what was right for him to do, and that he shall do the same thing again, if he has a chance to, I do not see any chance for me to bestow my forgiveness upon a penitent transgressor.
He feels that I am the one to ask forgiveness, for not yielding my opinions to his dictation, instead of causing him so much trouble in trying to bring me under subjection to his will, in this particular. He does not claim that I ever resisted his will in any other particular—and I have not felt it my duty to do so. I had rather yield than quarrel any time, where conscience is not concerned. He knows I have done so, for twenty-one years of married life. But to tell a lie, and be false to my honest convictions, by saying, I believed what I did not believe, I could not be made to do.
My truth loving nature could never be subjected to falsify itself—I must and shall be honest and truthful. And although King David said in his haste, “all men are liars,” I rejoice he did not say all women were, for then there would have been no chance for my vindication of myself as a truthful woman! This one thing is certain, I have been imprisoned three years because I could not tell a lie, and now I think it would be bad business for me to commence at this late hour.
I cannot love oppression, wrong, or injustice under any circumstances. But on the contrary, I do hate it, while at the same time I can love the sinner who thus sins; for I find it in my heart to forgive to any extent the penitent transgressor. I am not conscious of feeling one particle of revengeful feeling towards Mr. Packard, while at the same time I feel the deepest kind of indignation at his abuses of me. And furthermore, I really feel that if any individual ever deserved penitentiary punishment, Mr. Packard does, for his treatment of me. Still, I would not inflict any punishment, upon him—for this business of punishing my enemies I am perfectly content to leave entirely with my Heavenly Father, as he requires me to do, as I understand his directions. And my heart daily thanks God that it is not my business to punish him. One sinner has no right to punish another sinner. God, our Common Father, is the only being who holds this right to punish any of his great family of human children.
All that is required of me is, to do him good, and to protect myself from his abuse as best I can; and it is not doing him good to forgive him before he repents. It is reversing God’s order. It is not to criminate him that I have laid the truth before the public. Duty demands it as an act of self-defence on my part, and a defence of the rights of that oppressed class of married women which my case represents. I do not ask for him to be punished at any human tribunal; all I ask is, protection for myself, and also the class I represent.
One other fact it may be well here to mention, and that is: I have withdrawn all fellowship with him in his present attitude towards me. I do not so much as speak or write to him, and this I do from the principle of self-defence, and not from a spirit of revenge. I know all my words and actions are looked upon through a very distorted medium, and whatever I say or do, he weaves into capital to carry on his persecution with. And I think I have Christ’s example too as my defence in this course; for when he was convinced his persecutors questioned him only for the purpose of catching him in his words, “he was speechless.” I have said all I have to say to Mr. Packard in his present character. But when he repents, I will forgive him, and restore him to full communion.
Fifth Question.
“In what estimation is Mr. Packard held in the region where these scenes were enacted?”
Where the truth is known, and as the revelations of the court room developed the facts exactly as they were found to exist, the popular verdict is decidedly against him. Indeed, the tide of popular indignation rises very high among that class, who defend religious liberty and equal rights, free thought, free speech, free press.
I state this as a fact which my own personal observation demonstrates. In canvassing for my book in many of the largest cities in the State of Illinois, I had ample opportunity to test this truth, and were I to transcribe a tithe of the expressions of this indignant feeling which I alone have heard, it would swell this pamphlet to a mammoth size. A few specimen expressions must therefore be taken as a fair representation of this popular indignation. “Mr. Packard cannot enter our State without being in danger of being lynched,” is an expression I have often heard made from the common people.
From the soldiers I have often heard these, and similar expressions; “Mrs. Packard, if you need protection again, just let us know it, and we will protect you with the bullet, if there is no other defence.” “If he ever gets you into another Asylum, our cannon shall open its walls for your deliverance,” &c.
The Bar in Illinois may be represented by the following expressions, made to me by the Judges of the Supreme Court, in Ottawa Court house. “Mrs. Packard, this is the foulest outrage we ever heard of in real life; we have read of such deep laid plots in romances, but we never knew one acted out in real life before. We did not suppose such a plot could be enacted under the laws of our State. But this we will say, if ever you are molested again in our State, let us know it, and we will put Mr. Packard and his conspiracy where they ought to be put.”
The pulpit of Illinois almost universally condemns the outrage, as a crime against humanity and human rights. But fidelity to the truth requires me to say that there are some exceptions. The only open defenders I ever heard for Mr. Packard, came from the Church influence, and the pulpit. Among all the ministers I have conversed with on this subject, I have found only two ministers who uphold his course. One Presbyterian minister told me, he thought Mr. Packard had done right in treating me as he had; “you have no right,” said he, “to cherish opinions which he does not approve, and he did right in putting you in an Asylum for it. I would treat my wife just so, if she did so!” The name and residence of this minister I could give if I chose, but I forbear to do so, lest I expose him unnecessarily.
The other clergyman was a Baptist minister. “I uphold Mr. Packard in what he has done, and I would help him in putting you in again should he attempt it.” The name and place of this minister I shall withold unless self-defence requires the exposure.
When I have added one or two more church members to those two just named, it includes the whole number I ever heard defend, in my presence, Mr. Packard’s course. Still, I have no doubt but that these four represent a minority in Illinois, who are governed by the same popish principles of bigotry and intolerance as Mr. Packard is. And I think it may be said of this class, as a Chicago paper did of Mr. Packard, after giving an account of the case, the writer said: “The days of bigotry and oppression are not yet past. If three-fourths of the people of the world were of the belief of Rev. Packard and his witnesses, the other fourth would be burned at the stake.”
The opinion of his own church and community in Manteno, where he preached at the time I was kidnapped, is another class whose verdict the public desire to know also. I will state a few facts, and leave the public to draw their own inferences. When he put me off, his church and people were well united in him, and as a whole, the church not only sustained him in his course, but were active co-conspirators. When I returned, he preached nowhere. He was closeted at his own domicil on the Sabbath, cooking the family dinner, while his children were at church and sabbath school. His society was almost entirely broken up. I was told he preached until none would come to hear him; and his deacons gave as their reason for not sustaining him, that the trouble in his family had destroyed his influence in that community. Multitudes of his people who attended my trial, whom I know defended him at the time he kidnapped me, came to me with these voluntary confessions: “Mrs. Packard, I always knew you were not insane.” “I never believed Mr. Packard’s stories.” “I always felt that you was an abused woman,” &c., &c.
These facts indicated some change even in the opinion of his own allies during my absence. As I said, I leave the public to draw their own inferences. I have done my part to give them the premises of facts, to draw them from.
Sixth Question.
“Mrs. Packard, is your husband’s real reason for treating you as he has, merely a difference in your religious belief, or is there not something back of all this? It seems unaccountable to us, that mere bigotry should so annihilate all human feeling.”
This is a question I have never been able hitherto to answer, satisfactorily, either to myself or others; but now I am fully prepared to answer it with satisfaction to myself, at least; that is, facts, stubborn facts, which never before came to my knowledge until my visit home, compel me to feel that my solution of this perplexing question, is now based on the unchangeable truth of facts. For I have read with my own eyes the secret correspondence which he has kept up with my father, for about eight years past, wherein this question is answered by himself, by his own confessions, and in his own words.
And as a very natural prelude to this answer, it seems to me not inappropriate to answer one other question often put to me first, namely: “has he not some other woman in view?”
I can give my opinion now, not only with my usual promptness, but more than my usual confidence that I am correct in my opinion. I say confidently, he has not any other woman in view, nor never had; and it was only because I could not fathom to the cause of this “Great Drama,” that this was ever presented to my own mind, as a question. I believe that if ever there was a man who practically believed in the monogamy principle of marriage, he is the man. Yes, I believe, with only one degree of faith less than that of knowledge, that the only Bible reason for a divorce never had an existence in our case.
And here, as the subject is now opened, I will take occasion to say, that as I profess to be a Bible woman both in spirit and practice, I cannot conscientiously claim a Bible right to be divorced. I never have had the first cause to doubt his fidelity to me in this respect, and he never has had the first cause to doubt my own to him.
But fidelity to the truth of God’s providential events compel me to give it as my candid opinion, that the only key to the solution of this mysterious problem will yet be found to be concealed in the fact, that Mr. Packard is a monomaniac on the subject of woman’s rights, and that it was the triumph of bigotry over his manliness, which occasioned this public manifestation of this peculiar mental phenomenon. Some of the reasons for this opinion, added to the facts of this dark drama which are already before the public, lie in the following statement.
In looking over the correspondence above referred to, I find the “confidential” part all refers to dates and occasions wherein I can distinctly recollect we had had a warm discussion on the subject of woman’s rights; that is, I had taken occasion from the application of his insane dogma, namely, that “a woman has no rights that a man is bound to respect,” to defend the opposite position of equal rights. I used sometimes to put my argument into a written form, hoping thus to secure for it a more calm and quiet consideration. I never used any other weapons in self-defence, except those paper pellets of the brain. And is not that man a coward who cannot stand before such artillery?
But not to accuse Mr. Packard of cowardice, I will say, that instead of boldly meeting me as his antagonist on the arena of argument and discussion, and there openly defending himself against my knockdown arguments, with his Cudgel of Insanity, I find he closed off such discussions with his secret “confidential” letters to my relatives and dear friends, saying, that he had sad reason to fear his wife’s mind was getting out of order; she was becoming insane on the subject of woman’s rights; “but be sure to keep this fact a profound secret—especially, never let Elizabeth hear that I ever intimated such a thing.”
I presume this is not the first time an opponent in argument has called his conqueror insane, or lost to reason, simply because his logic was too sound for him to grapple with, and the will of the accuser was too obstinate to yield, when conscientiously convinced. But it certainly is more honorable and manly, to accuse him of insanity to his face, than it is to thus secretly plot against him an imprisonable offence, without giving him the least chance at self-defence.
Again, I visited Hon. Gerrit Smith, of Peterborough, New York, about three years before this secret plot culminated, to get light on this subject of woman’s rights, as I had great confidence in the deductions of his noble, capacious mind; and here I found my positions were each, and all, indorsed most fully by him. Said he, “Mrs. Packard, it is high time that you assert your rights, there is no other way for you to live a Christian life with such a man.” And, as I left, while he held my hand in his, he remarked, “You may give my love to Mr. Packard, and say to him, if he is as developed a man as I consider his wife to be a woman, I should esteem it an honor to form his acquaintance.” So it appears that Mr. Smith did not consider my views on this subject as in conflict either with reason or common sense.
Again, his physician, Dr. Fordice Rice, of Cazenovia, New York, to whom I opened my whole mind on this subject, said to me in conclusion—“I can unravel the whole secret of your family trouble. Mr. Packard is a monomaniac on the treatment of woman. I don’t see how you have ever lived with so unreasonable a man.”
I replied, “Doctor, I can live with any man—for I will never quarrel with any one, especially a man, and much less with my husband. I can respect Mr. Packard enough, notwithstanding, to do him good all the days of my life, and no evil do I desire to do him; and moreover, I would not exchange him for any man I know of, even if I could do so, simply by turning over my hand; for I believe he is just the man God appointed from all eternity to be my husband. Therefore, I am content with my appointed portion and lot of conjugal happiness.”
Again. It was only about four years before I was kidnapped, that Mr. O. S. Fowler, the great Phrenologist, examined his head, and expressed his opinion of his mental condition in nearly these words. “Mr. Packard, you are losing your mind—your faculties are all dwindling—your mind is fast running out—in a few years you will not even know your own name, unless your tread-mill habits are broken up. Your mind now is only working like an old worn out horse in a tread mill.”
Thus our differences of opinion can be accounted for on scientific principles. Here we see his sluggish, conservative temperament, rejecting light, which costs any effort to obtain or use—clinging, serf-like, to the old paths, as with a death grasp; while my active, radical temperament, calls for light, to bear me onward and upward, never satisfied until all available means are faithfully used to reach a more progressive state. Now comes the question. Is activity and progression in knowledge and intelligence, an indication of a sane, natural condition, or is it an unnatural, insane indication? And is a stagnant, torpid, and retrogressive state of mentality, a natural or an unnatural condition—a sane, or an insane state?
In our mental states we simply grew apart, instead of together. He was dwindling, dying; I was living, growing, expanding. And this natural development of intellectual power in me, seemed to arouse this morbid feeling of jealousy towards me, lest I outshine him. That is, it stimulated his monomania into exercise, by determining to annihilate or crush the victim in whose mental and moral magnetism he felt so uneasy and dissatisfied with himself. While, at the same time, the influence of my animal magnetism, was never unpleasant to him; but, on the contrary, highly gratifying. Yea, I have every reason to believe he ever regarded me as a model wife, and model mother, and housekeeper. He often made this remark to me: “I never knew a woman whom I think could equal you in womanly virtues.”
Again. While on this recruiting tour, I made it my home for several weeks at Mr. David Field’s, who married my adopted sister, then living in Lyons, New York. I made his wife my confidant of my family trials, to a fuller degree than I ever had to any other human being, little dreaming or suspecting that she was noting my every word and act, to detect if possible, some insane manifestations. But, to her surprise, eleven weeks observation failed to develop the first indication of insanity. The reason she was thus on the alert, was, that my arrival was preceded by a letter from Mr. Packard, saying his wife was insane, and urged her to regard all my representations of family matters as insane statements. Then he added, “Now, Mrs. Field, I must require of you one thing, and that is, that you burn this letter as soon as you have read it; don’t even let your husband see it at all, or know that you have had a letter from me, and by all means, keep this whole subject a profound secret from Elizabeth.”
My sister, true to Mr. Packard’s wishes, burned this letter, and buried the subject entirely in oblivion. But when she heard that I was incarcerated in an Asylum, then, in view of all she did know, and in view of what she did not know, she deeply suspected there was foul play in the transaction, and felt it to be her duty to tell her husband all she knew. He fully indorsed her suspicions, and they both undertook a defence for me, when she received a most insulting and abusive letter from Mr. Packard, wherein he, in the most despotic manner, tried to browbeat her into silence. Many tears did this devoted sister shed in secret over this letter and my sad fate—as this letter revealed Mr. Packard’s true character to her in an unmasked state. “O, how could that dear, kind woman live with such a man!” was her constant thought.
Nerved and strengthened by her husband’s advice, she determined to visit me in the Asylum, and, if possible, obtain a personal interview. She did so. She was admitted to my room. There she gave me the first tidings I ever heard of that letter. While at the Asylum, my attendants, amongst others, asked her this question: “Mrs. Field, can you tell us why such a lady as Mrs. Packard, is shut up in this Asylum; we have never seen the least exhibition of insanity in her; and one in particular said, I saw her the first day she was entered, and she was then just the same quiet, perfect lady, you see her to be to day—now do tell us why she is here?”
Her reply I will not give, since her aggravated and indignant feelings prompted her to clothe it in very strong language against Mr. Packard, indicating that he ought to be treated as a criminal, who deserved capital punishment. In my opinion, sister would have come nearer the truth, had she said he ought to be treated just as he is treating his wife—as a monomaniac.
And I hope I shall be pardoned, if I give utterance to brother’s indignant feelings, in his own words, for the language, although strong, does not conflict with Christ’s teachings or example. Among the pile of letters above alluded to, which Mr. Packard left accidentally in my room, was one from this Mr. Field, which seemed to be an answer to one Mr. Packard wrote him, wherein it seemed he had been calling Mr. Field to account for having heard that he had called him a “devil,” and demanded of him satisfaction, if he had done so; for Mr. Field makes reply: “I do believe men are possessed with devils now a days, as much as they were in Christ’s days, and I believe too that some are not only possessed with one devil, but even seven devils, and I believe you are the man!” I never heard of his denying the charge as due Mr. Field afterwards!
From my own observations in an insane asylum, I am fully satisfied that Mr. Field is correct in his premises, and I must also allow that he has a right of opinion in its application.
Looking from these various stand-points, it seems to me self-evident, that this Great Drama is a woman’s rights struggle. From the commencement to its present stage of development, this one insane idea seems to be the backbone of the rebellion: A married woman has no rights which her husband is bound to respect.
While he simply defended his insane dogma as an opinion only, no one had the least right to call him a monomaniac; but when this insane idea became a practical one, then, and only till then, had we any right to call him an insane person. Now, if the course he has taken with me is not insanity—that is, an unreasonable course, I ask, what is insanity?
Now let this great practical truth be for one moment considered, namely, All that renders an earth-life desirable—all the inalienable rights and privileges of one developed, moral, and accountable, sensitive being, lie wholly suspended on the arbitrary will of this intolerant man, or monomaniac. No law, no friend, no logic, can defend me in the least, legally, from this despotic, cruel power; for the heart which controls this will has become, as it respects his treatment of me, “without understanding, a covenant breaker, without natural affection, implacable, unmerciful.”
And let another truth also be borne in mind, namely, that this one man stands now as a fit representative of all that class in society, and God grant it may be found to be a very small class! who claim that the subjection of the wife, instead of the protection of the wife, is the true law of marriage. This marriage law of subjection has now culminated, so that it has become a demonstrated fact, that its track lies wholly in the direction of usurpation; and therefore this track, on which so many devoted, true women, have taken a through or life ticket upon, is one which the American government ought to guard and protect by legal enactments; so that such a drama as mine cannot be again legally tolerated under the flag of our protective government. God grant, that this one mute appeal of stubborn fact, may be sufficient to nerve up the woman protectors of our manly government, to guard us, in some manner, against woman’s greatest foe—the women subjectors of society.
It may be proper here to add the result of this recruiting tour. After being absent eleven weeks from my home, and this being the first time I had left my husband during all my married life, longer than for one week’s time, I returned to my home, to receive as cordial and as loving a welcome as any wife could desire. Indeed, it seemed to me, that the home of my husband’s heart had become “empty, swept, and garnished,” during my absence, and that the foul spirits of usurpation had left this citadel, as I fondly hoped, forever. Indeed, I felt that I had good reason to hope, that my logic had been calmly and impassionately digested and indorsed, during my absence, so that now this merely practical recognition of my womanly rights, almost instantly moved my forgiving heart, not only to extend to him, unasked, my full and free forgiveness for the past, but all this abuse seemed to be seeking to find its proper place in the grave of forgetful oblivion.
This radical transformation in the bearing of my husband towards me, allowing me not only the rights and privileges of a junior partner in the family firm, but also such a liberal portion of manly expressed love and sympathy, as caused my susceptible, sensitive, heart of affection fairly to leap for joy. Indeed, I could now say, what I could never say in truth before, I am happy in my husband’s love—happy in simply being treated as a true woman deserves to be treated—with love and confidence. All the noblest, purest, sensibilities of woman’s sympathetic nature find in this, her native element, room for full expansion and growth, by stimulating them into a natural, healthful exercise. It is one of the truths of God’s providential events, that the three last years of married life were by far the happiest I ever spent with Mr. Packard.
So open and bold was I in this avowal, during these three happy years, that my correspondence of those days is radiant with this truth. And it was not three months, and perhaps not even two months, previous to my being kidnapped, that I made a verbal declaration of this fact, in Mr. Packard’s presence, to Deacon Dole, his sister’s husband, in these words. The interests of the Bible class had been our topic of conversation, when I had occasion to make this remark: “Brother,” said I, “don’t you think Mr. Packard is remarkably tolerant to me these days, in allowing me to bring my radical views before your class? And don’t you think he is changing as fast as we can expect, considering his conservative organization? We cannot, of course, expect him to keep up with my radical temperament. I think we shall make a man of him yet!”
Mr. Packard laughed outright, and replied, “Well, wife, I am glad you have got so good an opinion of me. I hope I shall not disappoint your expectations!”
But, alas! where is he now? O, the dreadful demon of bigotry, was allowed to enter and take possession of this once garnished house, through the entreaties, and persuasions, and threats, of his Deacon Smith, and his perverted sister, Mrs. Dole. These two spirits united, were stronger than his own, and they overcame him, and took from him all his manly armor, so that the demon he let in, “brought with him seven other spirits more wicked than himself, and they enter in and dwell there,” still; so that I sadly fear “the last state of that man will be worse than the first.”
I saw and felt the danger of the vortex into which his sister and deacon were dragging him, and I tried to save him, with all the logic of love, and pure devotion to his highest and best interests; but all in vain. Never shall I forget this fatal crisis. When, just three weeks before he kidnapped me, I sat alone with him in his study, and while upon his lap, with my arms encircling his neck, and my briny cheek pressed against his own, I begged of him to be my protector, in these words: “O, husband! don’t yield to their entreaties! Do be true to your marriage vow—true to yourself—true to God. Instead of taking the side of bigotry, and going against your wife, do just protect to me my right of opinion, which this deacon and sister seem determined to wrest from me. Just say to the class, “My wife has as good a right to her opinion as the class have to theirs—and I shall protect her in this right—you need not believe her opinions unless you choose; but she shall have her rights of opinion, unmolested, for I shall be my wife’s protector.” I added, “Then, husband, you will be a man. You will deserve honor, and you will be sure to have it; but if you become my persecutor, you will become a traitor to your manliness; you will deserve dishonor, and you will surely get it in full measure.”
My earnestness he construed into anger. He thrust me from him. He determined, at all hazard, to subject my rights of opinion to his will, instead of protecting them by his manliness. The plot already laid, eight years previous, now had a rare opportunity to culminate, sure as he was of all needed help in its dreadful execution. In three short weeks I was a State’s prisoner of Illinois Lunatic Asylum, being supported as a State pauper!
From this fatal evening all appeals to his reason and humanity have been worse than fruitless. They have only served to aggravate his maddened feelings, and goad him on to greater deeds of desperation. Like Nebuchadnezzar, his reason is taken from him, on this one subject; and unrestrained, maddened, resentment fills his depraved soul—his manliness is dead. Is he not a monomaniac?