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.

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 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 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, however frightful in appearance, in which there is no harm. Take a boy that has been frightened by a false face, or any other object that he could not comprehend at once; but let him take that face or object in his hands and examine it, and he will not care anything more about it. This is a demonstration of the same principle.

With this introduction to the principles of my theory, I shall next attempt to teach you how to put it into practice; and whatever instructions may follow, you can rely on as having been proven practically by my own experiments. And knowing, from experience, just what obstacles I have met with in handling bad horses, I shall try to anticipate them for you, and assist you in surmounting them, by commencing with the first steps to be taken with the colt, and accompanying you through the whole task of breaking.

These three principles have been enlarged upon and explained in a fuller and more familiar manner by Mr. Rarey in his Lectures, of which the following are the heads.

“Principles on which horses should be treated and educated not by fear or force By an intelligent application of skill with firmness and patience How to approach a colt How to halter How teach to lead in twenty minutes How to subdue and cause to lie down in fifteen minutes How to tame and cure fear and nervousness How to saddle and bridle How to accustom to be mounted and ridden How to accustom to a drum to an umbrella to a lady’s habit, or any other object, in a few minutes How to harness a horse for the first time How to drive a horse unbroken to harness, and make go steady, single or double, in a couple of hours How to make any horse stand still until called How to make a horse follow his owner.”

In plain language, Mr. Rarey means, that

1st. That any horse may be taught to do anything that a horse can do if taught in a proper manner.

2nd. That a horse is not conscious of his own strength until he has resisted and conquered a man, and that by taking advantage of man’s reasoning powers a horse can be handled in such a manner that he shall not find out his strength.

3rd. That by enabling a horse to examine every object with which we desire to make him familiar, with the organs naturally used for that purpose, viz. seeing, smelling, and feeling, you may take any object around, over, and on him that does not actually hurt him.

Thus, for example, the objects which affright horses are the feel of saddles, riding-habits, harness, and wheeled carriages; the sight of umbrellas and flags; loaded waggons, troops, or a crowd; the sound of wheels, of drums, of musketry. There are thousands of horses that by degrees learn to bear all these things; others, under our old imperfect system, never improve, and continue nervous or vicious to the end of their lives. Every year good sound horses are drafted from the cavalry, or from hunters’ barbs and carriage-horses, into omnibuses and Hansom cabs, because they cannot be made to bear the sound of drums and firearms, or will not submit to be shod, and be safe and steady in crowded cities, or at covert side. Nothing is more common than to hear that such a horse would be invaluable if he would go in harness, or carry a lady, or that a racehorse of great swiftness is almost valueless because his temper is so bad, or his nervousness in a crowd so great that he cannot be depended on to start or to run his best.

All these varieties of nervous and vicious animals are deteriorated in value, because they have not been educated to confide in and implicitly obey man.

The whole object of the Rarey system is, to give the horse full confidence in his rider, to make him obedient to his voice and gestures, and to impress the animal with the belief that he could not successfully resist him.

Lord Pembroke, in his treatise on Horsemanship, says, “His hand is the best whose indications are so clear that his horse cannot mistake them, and whose gentleness and fearlessness alike induce obedience to them.” “The noblest animal,” says Colonel Greenwood, “will obey such a rider; and it is ever the noblest, most intelligent horses, that rebel the most. In riding a colt or a restive horse we should never forget that he has the right to resist, and that as far as he can judge we have not the right to insist. The great thing in horsemanship is to get the horse to be your party, not to obey only, but to obey willingly. For this reason the lessons cannot be begun too early, or be too progressive.”

The key-note to the Rarey system is to be found in the opening sentence of his early lectures in England: “Man has reason in addition to his senses. A horse judges everything by SEEING, SMELLING, and FEELING.” It must be the business of every one who undertakes to train colts that they shall see, smell, and feel everything that they are to wear or to bear.