"Let me see those waists," said he.

She took them from her bosom and handed them to him. He saw the penciling.

He read it, and ordered the waists to the laundry to be washed before sending them, so that no heart communications from the mother to the child, could go with them. I believe he sent them afterwards by Dr. Eddy.

In regard to Dr. McFarland's individual guilt in relation to his treatment of me, justice to myself requires me to add, that I cherish no feelings of resentment towards him, and the worst wish my heart dictates towards him is, that he may repent, and become the "Model Man" his n.o.bly developed capacities have fitted him to become; for he is, as I have said, the greatest man I ever saw, and he would be the best if he wasn't so bad!

And the despotic treatment his patients receive under his government, is only the natural result of one of the fundamental laws of human nature, in its present undeveloped state; which is, that the history of our race for six thousand years demonstrates the fact, that absolute, unlimited power always tends towards despotism--or an usurpation and abuse of other's rights. Dr. McFarland has, in a _practical_ sense, a sovereignty delegated to him, by the insane laws, almost as absolute as the marital power, which the law delegates to the husband. All of the inalienable rights of his patients are as completely subject to his single will, in the practical operation of these laws, as are the rights of a married woman to the will of her husband. And these despotic superintendents and husbands in the exercise of this power, are no more guilty, in my opinion, than that power is which licenses this deleterious element. No Republican government ought to permit an absolute monarchy to be established under its jurisdiction.

And when it is found to exist, it ought to be destroyed, forthwith. And where this licensed power is known to have culminated into a despotism, which is crushing humanity, really and practically, that government is guilty in this matter, so long as it tolerates this usurpation.

Therefore, while the superintendents are guilty in abusing their power, I say that government which sustains oppression by its laws, is the first transgressor. Undoubtedly our insane asylums were originally designed and established, as humane inst.i.tutions, and for a very humane and benevolent purpose; but, on their present basis, they really cover and shield many wrongs, which ought to be exposed and redressed. It is the _evils_ which cl.u.s.ter about these inst.i.tutions, and these alone, which I am intent on bringing into public view, for the purpose of having them destroyed. All the good which inheres in these inst.i.tutions and officers is just as precious as if not mixed with the alloy; therefore, in destroying the alloy, great care should be used not to tarnish or destroy the fine gold with it. As my case demonstrates, they are now sometimes used for inquisitional purposes, which certainly is a great perversion of their original intent.

SIXTH REPORT.

"Mrs. Packard's statements are incredible. And she uses such strong language in giving them expression, as demonstrates her still to be an insane woman."

I acknowledge the fact, that truth _is_ stranger than fiction; and I also a.s.sert, that it is my candid opinion, that strong language is the only appropriate drapery some truths can be clothed in. For example, the only appropriate drapery to clothe a lie in, is the strong language of _lie_ or _liar_, not misrepresentation, a mistake, a slip of the tongue, a deception, an unintentional error, and so forth. And for unreasonable, and inhuman, and criminal acts, the appropriate drapery is, insane acts; and an usurpation of human rights and an abuse of power over the defenceless, is appropriately clothed by the term, Despotism. And one who defends his creed or party by improper and abusive means, is a Bigot. One who is impatient and unwilling to endure, and will not hear the utterance of opinions in conflict with his own, without persecution of his opponent, is Intolerant towards him; and this is an appropriate word to use in describing such manifestations.

And here I will add, I do not write books merely to tickle the fancy, and lull the guilty conscience into a treacherous sleep, whose waking is death. Nor do I write to secure notoriety or popularity. But I do write to defend the cause of human rights; and these rights can never be vindicated, without these usurpations be exposed to public view, so that an appeal can be made to the public conscience, on the firm basis of unchangeable truth--the truth of facts as they do actually exist. I know there is a cla.s.s, but I fondly hope they are the minority, who will resist this solid basis even--who would not believe the truth should Christ himself be its medium of utterance and defence. But shall I on this account withhold the truth, lest such cavilers reject it, and trample it under foot, and then turn and rend me with the stigma of insanity, because I told them the simple truth? By no means. For truth is not insanity; and though it may for a time be crushed to the earth, it shall rise again with renovated strength and power. Neither is strong and appropriate language insanity. But on the contrary, I maintain that strong language is the only suitable and appropriate drapery for a reformer to clothe his thoughts in, notwithstanding the very unsuitable and inappropriate stigma of Insanity which has always been the reformer's lot to bear for so doing in all past ages, as well as the present age.

Even Christ himself bore this badge of a Reformer, simply because he uttered truths which conflicted with the established religion of the church of his day. And shall I repine because I am called insane for the same reason? It was the spirit of bigotry which led the intolerant Jews to stigmatize Christ as a madman, because he expressed opinions differing from their own. And it is this same spirit of bigotry which has been thus intolerant towards me. And it is my opinion that bigotry is the most implacable, unreasonable, unmerciful feeling that can possess the human soul. And it is my fervent prayer that the eyes of this government may be opened to see, that the laws do not now protect or shield any married woman from this same extreme manifestation of it, such as it has been my sad lot to endure, as the result of this legalized persecution.

NOTE OF THANKS TO MY PATRONS.

I deem it appropriate in this connection, to express the grat.i.tude I feel for the kind, practical sympathy, and liberal patronage, which has been extended to me by the public, through the sale of my books. Had it not been for your generous patronage, my kind patrons, I, and the n.o.ble cause I represent, would have been crushed to the earth, so far as my influence was concerned. For with no law to shield me, and with no "greenbacks" to defend myself with, what could I have done to escape another imprisonment, either in some asylum or poorhouse?

It has been, and still is, the verdict of public sentiment, which the circulation of these books has developed, that has. .h.i.therto shielded me from a second kidnapping. And this protection you have kindly secured to me by buying my books. I would willingly have given my books a gratuitous circulation to obtain this protection, if I could possibly have done so.

But where could the $3000.00 I have paid out for the expense of printing and circulating these books have been obtained? No one could advance me money safely, so long as I was Mr. Packard's lawful wife, and I could not even get a divorce, without the means for prosecuting the suit. Indeed, it was your patronage alone, which could effectually help me on to a self-reliant platform--the platform of "greenback independence."

I have never made any appeal to the charities of the public, neither can I do so, from principle. For so long as I retain as good health as it is my blessed privilege still to enjoy, I feel conscientiously bound to work for my living, instead of living on the toil of other. My strong and vigorous health is the only capital that I can call my own. All my other natural, inalienable rights, are entirely in the hands of my persecutor, and subject to his control. But while this capital holds good, I am not a suitable object of charity. I am prosecuting business on business principles, and I am subject to the same laws of success or failure as other business persons are. I intend, and hope to make my business lucrative and profitable, as well as philanthropic and benevolent.

I maintain that I have no claims upon the charities of the public, while at the same time I maintain that I have a claim upon the sympathies of our government. It is our government, the man government of America, who have placed me in my deplorable condition; for I am just where their own laws place me, and render all other married women _liable_ to be placed in the same position. It is the "Common Law" which our government took from English laws which makes a nonent.i.ty of a married woman, whose existence is wholly subject to another, and whose ident.i.ty is only recognized through another. In short, the wife is dead, while her husband lives, as to any legal existence. And where the Common Law is not modified, or set aside by the Statute Laws, this worst form of English despotism is copied as a model law for our American people!

Yes, I feel that I have a just claim upon the sympathies of our government. Therefore, in selling my books, I have almost entirely confined my application to the men, not the women, for the men alone const.i.tute the American government. And my patrons have responded to my claims upon their sympathy, in a most generous, and praiseworthy manner.

Yea, so almost universally have I met with the sympathy of those gentlemen that I have freely conversed with on this subject, that I cherish the firm conviction, that our whole enlightened government would "en ma.s.se,"

espouse the principles I defend, and grant all, and even more than I ask for married woman, could they but see the subject in the light those now do, whom I have conversed with on this subject. I am fully satisfied that all that our manly government needs to induce them to change this "Common Law" in relation to woman is, only to know what this law is, and how cruelly it subjects the women in its practical application. For man is made, and const.i.tuted by G.o.d himself, to be the protector of woman. And when he is true to this his G.o.d given nature, he is her protector. And all true men who have not perverted or depraved their G.o.d-like natures, will, and do, as instinctively protect their own wives, as they do themselves.

And the wives of such men do not need any other law, than this law of manliness, to protect them or their interests.

But taking the human race as they now are, we find some exceptions to this general rule. And it is for these exceptions that the law is needed, and not for the great ma.s.ses. Just as the laws against crimes are made for the criminals, not for the ma.s.ses of society, for they do not need them; they are a law unto themselves, having their own consciences for their Judges and Jurors. I see no candid, just reason why usurpation, and injustice, and oppression, should not be legislated against, in this form, as well as any other. Developed, refined, sensitive woman, is as capable of feeling wrongs as any other human being. And why should she not be legally protected from them as well as a man? My confidence in this G.o.d-like principle of manliness is almost unbounded. Therefore I feel that a hint is all that is needed, to arouse this latent principle of our government into prompt and efficient action, that of extending legal protection to subjected married woman.

There is one word I will here say to my patrons, who have the first installment of my "Great Drama" in their possession, that you have doubtless found many things in that book which you cannot now understand, and are therefore liable to misinterpret and misapprehend my real meaning.

I therefore beg of you not to judge me harshly at present, but please suspend your judgment until this allegory is published entire, and then you will be better prepared to pa.s.s judgment upon it. Supposing Bunyan's allegory of his Christian pilgrim had isolated parts of it published, separate from the whole, and we knew nothing about the rest, should we not be liable to misinterpret his real meaning?

Another thing, I ask you to bear in mind, this book was written when my mind was at its culminating point of spiritual or mental torture, as it were, and this may serve in your mind as an excuse, for what may seem to you, as extravagant expressions; while to me, they were only the simple truth as I experienced it. No one can judge of these feelings correctly, until they have been in my exact place and position; and since this is an impossibility, you have a n.o.ble opportunity for the exercise of that charity towards me which you would like to have extended to yourselves in exchange of situations.

A person under extreme physical torture, gives utterance to strong expressions, indicating extreme anguish. Have we, on this account, any reason or right to call him insane? So a person in extreme spiritual or mental agony, has a right to express his feelings in language corresponding to his condition, and we have no right to call him insane for doing so.

Upon a calm and candid review of these scenes, from my present standpoint, I do maintain that the indignant feelings which I still cherish towards Mr. Packard, and did cherish towards Dr. McFarland, for their treatment of me, were not only natural, sane feelings, but also were Christian feelings. For Christ taught us, both by his teachings and example, that we ought to be angry at sin, and even hate it, with as marked a feeling as we loved good. "I, the Lord, hate evil." And so should we. But at the same time we should not sin, by carrying this feeling so far, as to desire to revenge the wrong-doer, or punish him ourselves, for then we go too far to exercise the feeling of forgiveness towards him, even if he should repent.

We are not then following Christ's directions, "Be ye angry and sin not."

Now I am not conscious of ever cherishing one revengeful feeling towards my persecutors; while, at the same time, I have prayed to G.o.d, most fervently, that he would inflict a just punishment upon them for their sins against me, if they could not be brought to repent without. For my heart has ever yearned to forgive them, from the first to the last, on this gospel condition.

I think our government has been called to exercise the same kind of indignation towards those conspirators who have done all they can do to overthrow it; and yet, they stand ready to forgive them, and restore them to their confidence, on the condition of practical repentance. And I say further, that it would have been wrong and sinful for our government to have witheld this expression of their resentment towards them, and let them crush it out of existence, without trying to defend itself. I say it did right in defending itself with a resistance corresponding to the attack. So I, in trying to defend myself against this conspiracy against my personal liberty, have only acted on the self-defensive principle.

Neither have I ever aggressed on the rights of others in my self-defence.

I have simply defended my own rights.

In my opinion, it would be no more unreasonable to accuse the inmates of "Libby Prison" with insanity, because they expressed their resentment of the wrongs they were enduring in strong language, than it is to accuse me of insanity for doing the same thing while in my prison. For prison life is terrible under any circ.u.mstances. But to be confined amongst raving maniacs, for years in succession, is horrible in the extreme. For myself, I should not hesitate one moment which to choose, between a confinement in an insane asylum, as I was, or being burned at the stake. Death, under the most aggravated forms of torture, would now be instantly chosen by me, rather than life in an insane asylum. And whoever is disposed to call this "strong language," I say, let them try it for themselves as I did, and _then_ let them say whether the expression is any stronger than the case justifies. For until they have tried it, they can never imagine the horrors of the maniac's ward in Jacksonville Insane Asylum.

In this connection it may be gratifying to my patrons and readers both, to tell them how I came to write _such_ a book, instead of an ordinary book in the common style of language. It was because such a kind of book was presented to my mind, and no other was. It was under these circ.u.mstances that this kind of inspiration came upon me.

The day after my interview with the Trustees, the Doctor came to my room to see what was to be done. His first salutation was, "Well, Mrs. Packard, the Trustees seemed to think that you hit your mark with your gun."

"Did they?" said I. "And was it that, which caused such roars and roars of laughter from the Trustees' room after I left?"

"Yes. Your doc.u.ment amused them highly. Now, Mrs. Packard, I want you to give me a copy of that doc.u.ment, for what is worth hearing once is worth hearing twice."

"Very well," said I, "I will. And I should like to give the Trustees a copy, and send my father one, and some others of the Calvinistic clergy.

But it is so tedious for me to copy anything, how would it do to get a few handbills or tracts printed, and send them where we please?"

"You may," was his reply, "and I will pay the printer."

"Shall I add anything to it; that is, what I said to the Trustees, and so forth?"

"Yes, tell the whole! Write what you please!"

With this most unexpected license of unrestricted liberty, I commenced re-writing and preparing a tract for the press. But before twenty-four hours had elapsed since this liberty license was granted to my hitherto prison-bound intellect, the vision of a big book began to dawn upon my mind, accompanied with the most delightful feelings of satisfaction with my undertaking. And the next time the Doctor called, I told him that it seemed to me that I must write a book--a _big book_--and "that is the worst of it," said I, "I don't want a large book, but I don't see how I can cut it down, and do it justice. I want to lay two train of cars," said I, "across this continent--the Christian and the Calvinistic. Then I want to sort out all the good and evil found in our family inst.i.tutions, our Church and State inst.i.tutions, and our laws, and all other departments of trades and professions, &c., and then come on with my two train of cars, and gather up this scattered freight, putting the evil into the Calvinistic train, and the good into the Christian train, and then engineer them both on to their respective terminus. These thoughts are all new and original with me, having never thought of such a thing, until this sort of mental vision came before my mind. What shall I do, Doctor?"

"Write it out just as you see it."

He then furnished me with paper and gave directions to the attendants to let no one disturb me, and let me do just as I pleased. And I commenced writing out this mental vision; and in six week's time I penciled the substance of "The Great Drama," which, when written out for the press, covers two thousand five hundred pages! Can I not truly say my train of thought was engineered by the "Lightning Express?" This was the kind of inspiration under which my book was thought out and written. I had no books to aid me, but Webster's large Dictionary and the Bible. It came wholly through my own reason and intellect, quickened into unusual activity by some spiritual influence, as it seemed to me. The production is a remarkable one, as well as the inditing of it a very singular phenomenon.

The estimation in which the book is held by that cla.s.s in that Asylum who are "spirit mediums," and whose only knowledge of its contents they wholly derive from their clairvoyant powers of reading it, without the aid of their natural vision, it may amuse a cla.s.s of my readers to know. It was a fact the attendants told me of, that my book and its contents, was made a very common topic of remark in almost every ward in the house; while all this time, I was closeted alone in my room writing it, and they never saw me or my book. I would often be greatly amused by the remarks they made about it, as they were reported to me by witnesses who heard them. Such as these: "I have read Mrs. Packard's book through, and it is the most amusing thing I ever read." "Calvinism is dead--dead as a herring." "Mrs.

Packard drives her own team, and she drives it beautifully, too." "The Packard books are all over the world, Norway is full of them. They perfectly devour the Packard books in Norway." "Mrs. Packard finds a great deal of fault with the Laws and the Government, and she has reason to."

"She defends a higher and better law than our government has, and she'll be in Congress one of these days, helping to make new laws!"

If this prophetess had said that _woman's influence_ would be felt in Congress, giving character to the laws, I might have said I believed she had uttered a true prophecy.

One very intelligent patient, who was a companion of mine, and had read portions of my book, came to my room one morning with some verses which she had penciled the night previous, by moonlight, on the fly-leaf of her Bible, which she requested me to read, and judge if they were not appropriate to the character of my book. She said she had been so impressed with the thought that she must get up and write something, that she could not compose herself to sleep until she had done so; when she wrote these verses, but could not tell a word she had written the next morning, except the first line. I here give her opinions of the book in her own poetic language, as she presented them to me.

LINES SUGGESTED BY THE PERUSAL OF THE GREAT DRAMA.

Affectionately presented to the "World's Friend"--Mrs. E. P. W.

Packard--by her friend, Mrs. Sophia N. B. Olsen.