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 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 must be some cause before fear can exist; and, if fear exists from the effect of imagination, and not from the infliction of real pain, it can 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
