Time will not allow me to detail my sufferings and persecutions at that hospital; I will only add, may the Lord forgive Dr. McFarland for the injustice I have suffered at his hands! And God grant that the legislature of 1867 may have the moral courage to effectually remove the liabilities to a repetition of wrongs like my own!
Various attempts were made by my Manteno friends to rescue me, but all in vain. My legal non-existence rendered it difficult to extend legal aid to a nonentity, except it come through the identity of my only legal protector, and so long as it was possible to cut me off from any direct application for deliverance, he could ward off the habeas corpus investigation they wished to institute, and as long as the Doctor claimed I was insane, so long this unjust law consigned me to legal imprisonment. My relatives and other friends applied to lawyers, judges and the Governor in my behalf, but all in vain, as these officers were only authorized to administer existing laws; they could neither repeal them nor act contrary to them. On the 18th of June, 1863, I was finally removed from my asylum prison, by order of the Trustees, as the result of a personal interview which Dr. McFarland kindly consented to grant me, and put again into the custody of my husband, who consigned me to a prison in my own house, claiming, as his excuse, that I was just as insane as when I was entered just three years previously, for I had neither recanted nor yielded my right to my identity: therefore, in the judgment of your superintendent, I am hopelessly insane, and am doomed, by his certificates, to a life-long imprisonment in the Insane Asylum at Northampton, Mass., and my husband was just on the point of starting with me for a consignment in that living tomb, when he was arrested by a writ of habeas corpus, issued by judge Starr, of Kankakee City, and used by my Manteno friends in defence of my personal liberty. I was now where I could make direct application, by passing a letter clandestinely through a crack in my window.
The trial lasted five days, and resulted in a complete vindication of my sanity, although his witnesses swore that it was evidence of insanity for a person to wish to leave a Presbyterian church and join a Methodist! A full account of this trial is found in this “Three Years Imprisonment for Religious Belief.” It was reported by one of my lawyers, and is an impartial record of the whole case.
During the trial, Mr. Packard “fled his country” in the night, to avoid the danger of a mob retribution. He took with him all our personal property, even my own wardrobe and children, and rented our home, so that I found myself, at the close of court, homeless, penniless and childless.
And this, gentlemen, is legal usurpation, also, on the slavish principle of common law—the legal nonentity of the wife, the man and wife being one, and the one, the man! Gentlemen, we married women need emancipation; and will you not be the pioneer State in our Union, in woman’s emancipation? and thus use my martyrdom for the identity of a married woman, to herald this most glorious of all reforms—married woman’s legal emancipation, from that of a slave in law, to that of a partner and companion of her husband, in law, as she now is in society?
And, lest there be a misunderstanding on this subject, permit me here to explain what kind of slavery I refer to. This slavish position which the principles of common law assigns the married woman, is a relic of barbarism, which the progress of civilization will, doubtless, ere long, annihilate. In the dark ages, married woman was a slave to her husband, both socially and legally, but, as civilization has progressed, she has outgrown her social position—that of a slave—and is now regarded in society as the companion and partner of her husband. But the law has not progressed with civilization, so that married woman is still a slave, legally, while she is his companion, socially.
Man, we know, is woman’s natural protector, and, in most instances, is all the protection a married woman needs. Still, as the laws are made for the exceptional cases, where man is not a law unto himself, what can be the harm in emancipating woman from this slavish position, so that she can receive governmental protection of her right to “life, liberty and the pursuit of happiness,” as well as the marital protection? So, in case where the marital fails, she can have legal protection, while married as well as when single. Then when your darling daughter is called to exchange the paternal protection for the marital, she will not be obliged to alienate her right to governmental protection by this exchange of her natural protectors, but she, the tenderest and the best, can then claim of her government, while a married woman, the same protection of her rights as a woman, which your sons now claim as men.
The need of this radical change in married woman’s legal position, is more fully elucidated in this book, which contains a detailed account of my persecutions in Illinois, when your State hospital was used, in my case, as inquisition. My object in bringing these facts to your notice is to secure legislative action, where these facts show the need of action.
In conclusion, gentlemen of this Assembly, may I be allowed to read a few extracts from Dr. McFarland’s published letters on this subject, showing, from his own words, his ground of self-defense.
The Doctor says: “All Mrs. Packard’s wrongs, persecutions and sufferings, of every description, are utterly the creation of a diseased imagination.”