4i Tiii-: MORSE FAriiip:r.-. 



man according to the dictates of his will, and he might well be 

 termed an unconsciou:^, submissive servant. This truth we can 

 see verified in every day's experience by the abuses practiced 

 upon him. Any one who chooses to be so cruel, can mount the 

 noble steed and run him till he drops with fatigue, or, as is often 

 the case with the more spirited, falls dead beneath the rider. If 

 he had power to reason, would he not vault and pitch his rider, 

 rather than to suffer him run him to death ? Or would he 

 condescend to carry at all the vain impostor, who, with but equal 

 intellect, was trying to impose on his equal rights and equally 

 independent spirit ? But, happily for us. he has no consciousness 

 of imposition, no thought of disobedience, except by impulse 

 caused by the violation of the law of his nature : consequently, 

 when disobedient, it is the fault of man. 



^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, and per- 

 haps familiar to your recollection. One person says to another, 

 '•If that wild horse there was conscious of the amount of his 

 strength, his owner would 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, they would no more resist his powerful weight and. 

 strength than a cotton thread would bind a strong man." 



Third — He will allow any object, however frightful in appear- 

 ance, to come around, over or on him, that does not inflict pain. 



We know, from a natural course of reasoning, that there has 

 never been an effect without a cause : and we infer from this that 

 there can be no action, either in animate or inanimate matter, 

 without there first being some cause to produce it. And from 

 this self-evident fact, we know there is some cause for every im- 

 pulse or movement, of either mind or matter. Then, according 

 to this theory, there must be some cause before fear can exist ; 

 from the effect of imagination, and not from the infliction of real 

 pain, it cannot be removed by complying with those laws of nature 

 by which the horse examines an object, and determines upon its 

 innocence or harm. 



A log or stump by the road side may be, in the imagination of 

 the horse, some great beast about to pounce upon him ; but after 

 you take him up to it, and let him stand by it a little while, and 

 touch it with his nose, and go through his process of examination, 

 he will not care anything more about it. And the same principle 

 and process will have the same effect with any other object, how- 



