.

Then, we can but come to the conclusion that, if a horse is not taken in
a way at variance with the laws of his nature, he will do anything that
he 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, and 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 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;" and, "That horse yonder, that is pawing and fretting to
follow the company that is fast leaving him--if he knew his strength, he
would 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 did not think, reason, and act, our undisturbed,
slumbering intellects would not excel the imbecility of the brute; we
should live in chaos, hardly aware of our existence. And yet, with all
our activity of mind, we daily pass by unobserved that which would be
wonderful if philosophized and reasoned upon; and with the same
inconsistency wonder at that which a little consideration, reason, and
philosophy, would make but a simple affair.

Third--He will allow any object, however frightful in appearance, 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 that
there is some cause for every impulse or movement of either mind or
matter, and that this law governs every action or movement of the animal
kingdom. Then, according to this theory, there mus