0-9 | A | B | C | D | E | F | G | H | I | J | K | L | M | N | O | P | Q | R | S | T | U | V | W | X | Y | Z

6 > Page 6 of Arabian art of taming and training wild & vicious horses / by P.R. Kincaid.

6 pily for us, he has no conscionsness of imposition, no thought of disobedience except by impulse caused by the violation of the law of nature. Consequently when disobedient it is the fault of man. Then. we can bet come to the conclusion, that if a horse is not taken in a way at variance with the law of his nature, he wil I do anything that be fully comprehends without making any offer of resistance. Second. The fact of the horse being unconscious of the amount of his strength, can be proven to the satisfaction of any one. For instance, such remarks as these are common, ansd perhaps familiar to your recollection. One person says to another, " If that wild horse there was conscious of the amount of his strength, his owner could have no business with him in that vehicle; such light reins and harness, too; if he knew he could snap them asunder in a minute and be as free as the air we breathe ;" and, " that horse yonder that is pawing and fret- ting to follow the company that is fast Leaving hirm, if he knew his strength heFvould not remain" long fastened to that hitching post so much against his will, by a strap that would no more resist his powerful weight and strength, than a cotton thread would bind a strong: man." Yet these facts made common by every day occurrence, are not thought of as anything wonderful. Like the ignorant man who looks at the different phases of the moon, you look at these things as he looks at her different changes, without troubling your mind with the question, "' Why are these things so " What would be the condition of the world if all our minds lay dormant If men (lid not thiak, reason and act, our undisturbed, slumbering intellects would. riot excel the imbecility of the brute; we would live in chaos) hardly aware of ou- existence. And yet with all our activitty of mind, we daily pass by unobserved that which would be wonderful if philosophised and reasoned upon, and with the same inconsistency wonder at that which a little consideration, reason and philosophy would be hut a simple affair. Thirdly. He will allow any object, however frightful inmap- pearence, to come around, over or on him, that does not infliet pain. We know from a natural course of reasoning, that there has never been an effected without a cause, and we, infer from this, that there can he no action. either in animate or inanimate matter, without there firstt being some cause to produce it. And from this sulf-evident fact we know that there is some cause for every imptulse or movement of either mind or matter, and that this law governs every action or movement of the animil king- tomr. Then, according to this theory, there mnut be sorne cause before fear can exist ; ani, if fear exists from the effect of imagination, and not from the infliction of real pain, it can be