ects.--Key note of the Rarey system.

FIRST.--That he is so constituted by nature that he will not offer
resistance to any demand made of him which he fully comprehends, if made
in a way consistent with the laws of his nature.

SECOND.--That he has no consciousness of his strength beyond his
experience, and can be handled according to our will without force.

THIRD.--That we can, in compliance with the laws of his nature, by which
he examines all things new to him, take any object, however frightful,
around, over, or on him, that does not inflict pain--without causing him
to fear.

To take these assertions in order, I will first give you some of the
reasons why I think he is naturally obedient, and will not offer
resistance to anything fully comprehended. The horse, though possessed
of some faculties superior to man's, being deficient in reasoning
powers, has no knowledge of right or wrong, of free will and independent
government, and knows not of any imposition practised upon him, however
unreasonable these impositions may be. Consequently, he cannot come to
any decision as to what he should or should not do, because he has not
the reasoning faculties of man to argue the justice of the thing
demanded of him. If he had, taking into consideration his superior
strength, he would be useless to man as a servant. Give him _mind_ in
proportion to his strength, and he will demand of us the green fields
for his inheritance, where he will roam at leisure, denying the right of
servitude at all. God has wisely formed his nature so that it can be
operated upon by the knowledge of man according to the dictates of his
will; and he might well be termed an unconscious, submissive servant.
This truth we can see verified in every day's experience by the abuses
practised 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 his rider. If he had the
power to reason, would he not rear and pitch his rider, rather than
suffer him to 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