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 Equine-Assisted Mental
Health Interventions
Written by internationally renowned equine-assisted mental health professionals, this edited collection teaches
counselors how to design and implement equine-assisted mental health interventions for different popula-
tions and various challenges. Supported by ethical considerations and theoretical frameworks, chapters cover
common issues including depression, anxiety, grief, ADHD, autism, eating disorders, substance abuse, self-
esteem, social skills and communication, couples and family work, and professional development. Each chapter
provides practical tips for implementing treatment strategies, case studies with transcript analyses, and sample
session notes. This book will appeal to both the expert equine-assisted mental health counselor and the sea-
soned counselor who is open to partnering with an equine practitioner to help their clients in new and innovative
ways.

Kay Sudekum Trotter, PhD, LPC-S, RPT-S, NCC, CEIP-MH, is a licensed professional counselor super-
visor, author, speaker, and consultant, as well as the founder of Kaleidoscope Behavioral Health in Flower
Mound, Texas, where she has developed and taught animal-assisted therapy workshops. Dr. Trotter’s ground-
breaking research led to one of the first published studies on the effectiveness of equine-assisted mental health.
She is the author of Harnessing the Power of Equine Assisted Counseling: Adding Animal Assisted Therapy to Your Practice.

Jennifer N. Baggerly, PhD, LPC-S, RPT-S, is a professor of counseling at University of North Texas at
Dallas, a licensed professional counselor supervisor, and a registered play therapist supervisor who also pro-
vides counseling at Kaleidoscope Behavioral Health. She is a former chair of the board for the Association for
Play Therapy. Dr. Baggerly has taught and provided counseling for children for more than 20 years. She is the
coauthor of Counseling Families: Play-Based Treatment, Group Play Therapy: A Dynamic Approach and Child-Centered
Play Therapy Research: The Evidence Base for Effective Practice.
Equine-Assisted Mental
Health Interventions
Harnessing Solutions to Common
Problems

Edited by Kay Sudekum Trotter and

Jennifer N. Baggerly
First published 2019
by Routledge
711 Third Avenue, New York, NY 10017
and by Routledge
2 Park Square, Milton Park, Abingdon, Oxon, OX14 4RN
Routledge is an imprint of the Taylor & Francis Group, an informa business
© 2019 Kay Sudekum Trotter and Jennifer N. Baggerly
The right of Kay Sudekum Trotter and Jennifer N. Baggerly to be identified as the authors of the editorial material, and
of the authors for their individual chapters, has been asserted in accordance with sections 77 and 78 of the Copyright,
Designs and Patents Act 1988.
All rights reserved. The purchase of this copyright material confers the right on the purchasing institution to photocopy
pages which bear the photocopy icon and copyright line at the bottom of the page. No other parts of this book may be
reprinted or reproduced or utilised in any form or by any electronic, mechanical, or other means, now known or hereafter
invented, including photocopying and recording, or in any information storage or retrieval system, without permission in
writing from the publishers.
Trademark notice: Product or corporate names may be trademarks or registered trademarks, and are used only for
identification and explanation without intent to infringe.
Library of Congress Cataloging-in-Publication Data
Names: Trotter, Kay Sudekum, editor. | Baggerly, Jennifer, editor.
Title: Equine-assisted mental health interventions: harnessing solutions to
common problems / edited by Kay Sudekum Trotter and Jennifer N. Baggerly.
Description: New York: Routledge, 2019. | Includes bibliographical references.
Identifiers: LCCN 2018015548 | ISBN 9781138037281 (hardcover : alk. paper) |
ISBN 9781138037298 (pbk. : alk. paper) | ISBN 9781315164144 (e-book)
Subjects: | MESH: Equine-Assisted Therapy | Mental Disorders–therapy
Classification: LCC RC1220.H67 | NLM WM 450.5.A6 | DDC 616.89/16581—dc23
LC record available at https://lccn.loc.gov/2018015548

ISBN: 978-1-138-03728-1 (hbk)

ISBN: 978-1-138-03729-8 (pbk)
ISBN: 978-1-315-16414-4 (ebk)
Typeset in Garamond MT & Futura BT
by codeMantra
To Kay’s daughter, Kelly Widener, and Jennifer’s
daughter, Katelyn Jean Baggerly. They are both
strong, free-spirited, and beautiful, like the
healing horses described in this book.

To the children, adolescents, adults, and families

we serve at Kaleidoscope Behavioral Health in
Flower Mound, Texas.
Contents

Preface xi
About the Editors xiii
About the Contributors xv

Section 1 Ethical Considerations and Theoretical Framework 1

Chapter 1 Ethical Considerations in Equine-Assisted Interventions:

Meeting the Needs of Both Human and Horse 3
Kirby Wycoff and Maya Gupta

Chapter 2 What Science Says About Equine–Human Interaction

in Equine-Assisted Therapy: An Outline to a Theoretical Framework 19
Katarina Felicia Lundgren

Section 2 Depression 25

Chapter 3 Equine-Facilitated Psychotherapy for the Treatment of Depression 27

Molly DePrekel and Natalie Runge

Chapter 4 An Eagala Model Approach to Using Equine-Assisted Counseling

with Teens Suffering from Depression 42
Karen Frederick

Section 3 Anxiety 49

Chapter 5 The Transitioning Families Equine-Assisted Model for

the Treatment of Anxiety 51
Rebecca F. Bailey and Elizabeth Bailey

Chapter 6 Natural Lifemanship’s Trauma-Focused Equine-Assisted

Psychotherapy and Treatment of Anxiety Disorders 58
Bettina Shultz-Jobe, Laura McFarland, and Tim Jobe

Chapter 7 Walking with the Wisdom of Peace: A Horse-Guided

Practice to Leave Anxiety in the Dust 70
Sara B. Willerson

vii
Contents

Section 4 Grief 79

Chapter 8 Equine-Assisted Psychotherapy, Grief, and Loss 81

Patti Schlough

Section 5 ADHD 89

Chapter 9 “Combing” through ADHD Symptoms Utilizing Mindful Grooming 91

Carlene Taylor

Section 6 Autism 107

Chapter 10 Equine-Assisted Play Therapy with Clients with Autism Spectrum Disorder 109
Tracie Faa-Thompson

Chapter 11 Improving Social and Communication Skills for Participants with Autism
Spectrum Disorder through Equine-Assisted Psychotherapy 114
Saan Ecker and Joanne Byrnes

Section 7 Oppositional Behavior 123

Chapter 12 Equine-Partnered Play Therapy™ for Children with Oppositional Behavior 125
Hallie Sheade

Chapter 13 Integrating Body-Mind-Attachment Practices into Equine-Facilitated

Psychotherapy: A Case Example of Oppositional Defiant Disorder 133
Leslie McCullough

Section 8 Eating Disorders 147

Chapter 14 The Human–Equine Relational Development (HERD) Approach to

Working with Clients Suffering from Bulimia Nervosa 149
Veronica Lac

Section 9 Substance Abuse 153

Chapter 15 Equine-Assisted Mental Health Therapy and

Alcoholism: Issues in Early Sobriety 155
Alita Buzel

Chapter 16 Triggering Transformations: An Equine-Assisted Approach

to the Treatment of Substance Abuse 161
Shelley Green, Monica Schroeder, Cynthia Penalva,
Michael Rolleston, and Valerie Bruce Judd

Chapter 17 Beyond the Couch: An Object Relations Approach to

EAP Substance Abuse Treatment 169
Natasha Filippides

viii
 Contents

Section 10 Self-Esteem 175

Chapter 18 The 7 C’s of Well-Being 177

Corey L. DeMala-Moran

Chapter 19 Stepping into the Arena with Your Inner Ally 184
Sara B. Willerson and Vanessa M. Sanford

Section 11 Social Skills and Communication 193

Chapter 20 Social Skills and Communication: The Path of Life through

Mindfulness and Experience 195
Rob Pliskin

Chapter 21 Teaching Social Skills and Communication to Adolescents through Equine

Interventions 205
Phyllis Erdman and Sue Jacobson

Chapter 22 Equine-Assisted Social Education as a Co-Intervention to Prevent

Dropout by Improving Social Skills and Engagement in Learning 212
Ritva Mickelsson

Section 12 Couples and Family 221

Chapter 23 Couples in Balance: Realigning Roles 223

Vallarie E. Coleman

Chapter 24 The Four Agreements in Equine-Assisted Therapy for Relationships 233

Corey L. DeMala-Moran

Chapter 25 Equine-Assisted Psychotherapy with Couples

and Families: A Relational Approach 238
Shelley Green, Michael Rolleston, and Monica Schroeder

Section 13 Professional Development 249

Chapter 26 Partnering with Horses to Train Mental Health Professionals 251

Shelley Green

Index 257

ix
Preface

Equines including horses, donkeys, and mules have aided humans for approximately 6,000 years. In the past,
humans used equines for physical labor to move workers and their burdens. Currently, mental health counselors
join with equines in emotional labor to move clients and their burdens. This joining with equines, which facili-
tates the magical movement of clients’ burdens and souls, is what this book is about. You have heard “don’t look
a gift horse in the mouth.” In this book, we will look at the gift of the horse to do what the mouth of the coun-
selor cannot—reach an emotional depth in an experiential, equine relationship that exceeds cognitive reason.
Equine-assisted mental health is a relatively new mental health discipline. Kay Trotter explained this to me
(Jennifer Baggerly) while at a networking banquet. In 2006, Kay completed her doctoral research dissertation
on the efficacy of equine-assisted group counseling with at-risk children and adolescents. Since literature in the
field was lacking, Kay made an important contribution in her 2012 edited book entitled Harnessing the Power of
Equine Assisted Counseling: Adding Animal Assisted Therapy to Your Practice. Yet, just like the early years of life in a
child, growth in equine-assisted mental health was rapid—becoming more and more sophisticated over the past
six years. Since Kay was so excited by this rapid development, I encouraged her to make another contribution
to the field by editing a book with the most prominent equine-assisted mental health professionals in the world.
She did not look happy by my suggestion until I offered to lend my experience at editing mental health, primarily
play therapy, books.
A perfect partnership was born. Kay is an equine expert. I serve as an editing expert. Kay knows how to join
with horses to move clients’ burdens and souls. I know virtually nothing about horses except for the few trail
rides I have been on, but I am a counselor who is willing to be creative in helping my clients. We wanted to edit
a book that appeals to both the expert equine-assisted mental health counselor and the seasoned counselor who
is open to partnering with an equine practitioner to help their clients in new and innovative ways.
The process used to accomplish this balance for equine expert and novice was to lasso Kay’s network of
worldwide experts. Although the equine-assisted mental health community roams wide, we corralled chapter
authors from the USA, England, Netherlands, Germany, and New Zealand. The chapter authors cover com-
mon problems that counselors treat including depression, anxiety, grief, ADHD, autism, oppositional defiant
disorder, eating disorders, substance abuse, self-esteem, social skills and communication, couples and family,
and professional development. Originally, we had included the topic of trauma but we had so many chapters that
it exceeded our page limit. Therefore, we will have a separate book on Equine-Assisted Mental Health for Healing
Trauma.
This book on common problems begins with an ethical and theoretical framework. Ethically, each chapter
author clearly respects the value and dignity of horses and clients. The ethical guidelines of various profes-
sional equine interaction associations are followed to ensure the safety of both horses and clients. Theoretical
counseling approaches are explained in each chapter and vary from psychodynamic to behavioral to Gestalt
to Rogerian, depending on the author. This theoretical underpinning increases the quality and mental health
professionalism in a way that seems to be missing from other books. Practical descriptions of how to implement
treatment strategies are also provided in each chapter. Most chapters offer a case example with sample tran-
scripts to provide a clearer understanding of treatment strategies.

xi
Preface

Language and terms vary in this book because we wanted to honor each author’s contribution. Some chapter
authors use the term “equine-assisted therapy” while others use the term “equine-facilitated psychotherapy.”
However, in order to provide distinction between different types of therapy (e.g., physical therapy, occupational
therapy), we recommend the term “equine-assisted mental health treatment” in an attempt to promote the men-
tal health counseling field.
The treatment strategies described are not intended to be implemented by an equine professional without
a mental health professional. Rather, these treatment strategies are intended to be implemented by a licensed
mental health professional (e.g., licensed professional counselor, licensed psychologist, licensed social worker,
or licensed marriage and family therapists) in cooperation with an equine professional. The treatment strategies
described in this book are to be part of a comprehensive mental health treatment plan including assessment,
diagnosis, goals, objectives, therapeutic relationship, theoretical grounding in a specific counseling theory, the-
oretical conceptualization of the client, and several treatment strategies to obtain the client’s goals.
It is our hope that this book will help you grow as a mental health professional by developing equine-assisted
mental health treatment knowledge and skills. As you respect the equine and respect the client while imple-
menting these strategies, you will witness the magical movement of clients’ burdens and souls that only equines
can give.

Ride On,
Jennifer N. Baggerly

xii
About the Editors

Dr. Kay Sudekum Trotter

Dr. Kay Trotter is the founder of Kaleidoscope Behavioral Health, a group

practice providing services to the whole family: children, teens, and adults. She
has taught and spoken professionally on child development, such as treating
anxiety in children, play therapy, parenting and equine-assisted mental health.
Dr. Trotter has worked with children and their families over the past 20 years.
She is a Licensed Professional Counselor Supervisor, Registered Play Thera-
pist Supervisor, National Certified Counselor and Certified Equine Interaction
Professional—Mental Health. Dr. Trotter currently serves on the Medical
City Lewisville Board of Trustees and is the Past-President of the North Texas
Chapter of Play Therapy. Dr. Trotter earned her master degree and PhD
from the University of North Texas, with an emphasis on Play Therapy and
Animal Assisted Therapy—Equine. Her PhD dissertation became ground-
breaking research, and is one of the first published studies on the effectiveness
of equine-assisted mental health. Contact Dr. Trotter: Kay@KayTrotter.com

Dr. Jennifer N. Baggerly

Dr. Jennifer N. Baggerly is a professor of Counseling at the University of

North Texas at Dallas. Dr. Baggerly is a Licensed Professional Counselor Super-
visor and a Registered Play Therapist Supervisor who also provides counsel-
ing at Kaleidoscope Behavioral Health. She served as Chair of the Board of
Directors for the Association for Play Therapy from 2013 to 2014 and was a
member of the board from 2009 to 2015. Dr. Baggerly has taught and coun-
seled children for more than 20 years. Her published books include Counseling
Families: Play-Based Treatment, Group Play Therapy: A Dynamic Approach, and Child-
Centered Play Therapy Research: The Evidence Base for Effective Practice. Dr. Baggerly’s
multiple research projects and over 60 publications have led to her being rec-
ognized as a prominent expert in children’s counseling. Contact Dr. Baggerly:
Jennifer.Baggerly@untdallas.edu.

xiii
About the Contributors

Elizabeth Bailey is a registered nurse, board certified in psychiatric-mental health care. She worked at the
Resnick Neuropsychiatric Hospital at UCLA for 11 years. She recently completed a Master’s program in clinical
psychology and is in the process of becoming licensed as an MFT in California. She occasionally works with the
Transitioning Families program in the capacity of psychiatric RN, and is currently working on a second book
with her sister, Dr. Rebecca Bailey. Contact Elizabeth Bailey: Ebaileyla@yahoo.com.
Dr. Rebecca F. Bailey, PhD, developed Transitioning Families, a family-based program for therapeutic
reunification and reintegration. She is a nationally recognized expert in non-familial and familial abduction.
Dr. Bailey is a consultant to the National Center for Missing and Exploited Children and is an active member
of the Association of Family and Conciliation Courts as well as the International Association of the Chiefs of
Police. Contact Dr. Bailey: DrBailey@TransitioningFamilies.com.
Dr. Alita Buzel, PhD, licensed Clinical Psychologist, holds a doctoral degree from the New School of Social
Research. Her private practice in New York City includes individual, group, and couples psychotherapy. In
addition, Dr. Buzel offers equine psychotherapy workshops at the GALLOPNYC facility in Forest Hills and
in Bridgehampton, New York. She is the author of the book Beyond Words: The Healing Power of Horses and runs
workshops teaching her therapeutic methods. Contact Dr. Buzel: Buzel12@aol.com.
Joanne Byrnes is Co-director at Peakgrove Solutions. Joanne is Registered Clinical Psychotherapist and has a
BSc (Psych) and Master of Gestalt Therapy. She has operated as a Gestalt therapist for ten years and has been
operating as equine assisted therapist since 2012 at Peakgrove, certified under the OK Corral Series. Byrnes pro-
vides and teaches Family and Systemic Constellations, specializing in in equine-assisted constellations. Contact
Joanne Byrnes: Joanne.Byrnes@gmail.com.
Dr. Vallarie E. Coleman, PhD, PsyD is a psychologist and psychoanalyst who founded Stand InBalance,
Equine Assisted Growth, Learning & Psychotherapy. Located in Westlake Village, CA, Dr. Coleman and her
team integrate expertise in psychology, group dynamics, and systems to help people and organizations maxi-
mize their potential. An accomplished presenter, Coleman’s TEDx talk on Finding your Authentic Self with
the Help of Horses reflects her passion about relationships, authenticity, and how equines can help us become
better humans. Contact Dr. Coleman: DrVal@ StandInBalance.com.
Corey L. DeMala-Moran, MA, LMHC, is a Licensed Mental Health Counselor and Co-Founder/President
of the Amity Foundation for Healing with Horses, Inc., a non-profit organization providing equine-assisted
psychotherapy for those suffering from trauma. Corey is a certified EMDR therapist and provides counseling
for individuals, couples, and groups at Amity Counseling Center, her private practice in Warwick, NY. Contact
Corey DeMala-Moran: CoreyDeMala@gmail.com.
Molly DePrekel, MA, LP, is in private practice at the Midwest Center for Trauma and Hold Your Horses.
Molly received her MA in counseling and psychological services from St. Mary’s University and BS in Animal
Husbandry from Michigan State University. She holds a certificate in EMDR, Yoga Calm, and Sensorimotor

xv
About the Contributors

Psychotherapy. She is past President of the Equine Facilitated Mental Health Association, is a contributing
author to the book Harnessing the Power of Equine Assisted Counseling, and has co-authored six manuals on animal-
assisted interventions. Contact Molly DePrekel: Molly@mwtraumacenter.com.
Dr. Saan Ecker, PhD, is Co-director at Peakgrove Solutions. Dr. Ecker is a Certified Professional Counselor
and a provisional registered psychologist with qualifications in Buddhist psychotherapy, psychology, and social
science. Dr. Ecker has been providing equine-assisted psychotherapy at Peakgrove since 2011 and is certified
under the OK Corral Series. She is undertaking research into the evidence base of EAP. Contact Dr. Ecker:
SaanE@westnet.com.au.
Dr. Phyllis Erdman, PhD, is a professor in the counseling psychology program and Executive Associate Dean
for Academic Affairs, in the College of Education, Washington State University, Pullman, WA. She is a licensed
mental health counselor and Clinical Member of the American Association for Marriage and Family Therapy.
Contact Dr. Erdman: Perdman@wsu.edu.
Tracie Faa-Thompson, MA, AASW, PGdipNDPT, is a specialist social worker in adoption and a British
Association of Play Therapists registered nondirective play therapist. Faa-Thompson teaches social work and
conducts workshops on attachment theory, life story work, and Filial Therapy. Her AAPT program, Turn About
Pegasus, serves at-risk youth and families and operates year-round in rural north Northumberland in the UK.
She is a cofounder of the International Institute for Animal Assisted Play Therapy™. She has written on AAPT
and Filial Therapy. Contact Tracie Faa-Thompson: Tracie.j.faa@gmail.com.
Dr. Natasha Filippides, PhD, is an Eagala-certified Equine Assisted Psychotherapist at Stand InBalance,
LLC. Through her passion for horses and Depth Psychology, Dr. Filippides has formed a Depth Psychological
approach to equine-assisted psychotherapy. Her particular areas of interest include working with individuals
to develop a greater capacity for self-awareness, relationship satisfaction, and career success. She specializes
in working with depression, anxiety, trauma, addiction, and dual diagnosis. Contact Dr. Filippides: Natasha@
StandInBalance.com.
Dr. Karen Frederick, PhD, is an Assistant Professor at Houston Baptist University’s College of Education
and Behavioral Sciences. She is the program coordinator for HBU’s Master of Education in School Counseling
program. She is also a Licensed Professional Counselor. Her passion is working with at-risk youth. She has
been actively involved in the Equine-Assisted Growth and Learning Association (Eagala) since 2006. Contact
Dr. Frederick: Kef@hopeunbridled.org.
Dr. Shelley Green, PhD, LMFT, is Professor of Family Therapy at Nova Southeastern University (NSU);
she is also Co-Founder and also serves as Clinical Director of Stable Place. A Clinical Fellow and Approved
Supervisor with the American Association for Marriage and Family Therapy (AAMFT), she is in private practice
in Ft. Lauderdale. Dr. Green has published widely and presents at state, national, and international conferences
on sexuality, clinical training and supervision, and equine-assisted therapies. Contact Dr. Green: Shelley@nova.
edu.
Dr. Maya Gupta, PhD, earned her MS and PhD from the University of Georgia focusing on animal cru-
elty and its connections to interpersonal violence. Dr. Gupta has been director, researcher, and consultant
for human–animal interaction and animal welfare organizations; teaches for the Anthrozoology program at
Canisius College and the Veterinary Forensic Sciences Program at the University of Florida; and holds gover-
nance/advisory roles with the National Link Coalition, the Association of Prosecuting Attorneys, and APA’s
Section on Human–Animal Interaction. Contact Dr. Gupta at MayaCarless@gmail.com.
Sue Jacobson is the director of Palouse Area Therapeutic Horsemanship (PATH) at Washington State Univer-
sity’s College of Veterinary Medicine. She is a PATH Intl. certified Therapeutic Riding Instructor and Equine
Specialist in Mental Health and Learning. She co-founded the PATH to Success equine-facilitated learning
program with Phyllis Erdman. Sue is a lifelong horsewoman and has been involved in equine assisted activities
and therapies for 11 years. Contact Sue Jacobson: Sjacobson@vetmed.wsu.edu.
Tim Jobe, BS, has spent the past 50 years learning from the horse how to build a connected relationship that
seamlessly transfers to human relationships. For the past 30 years he has partnered horses and people while

xvi
 About the Contributors

developing a model of therapy that is healing for both. He and his wife, Bettina Shultz-Jobe, developed the
Natural Lifemanship model of TF-EAP in which they continue to train and certify individuals across the globe.
Contact Tim Jobe: Tim@NaturalLifemanship.com.
Valerie Bruce Judd, M.A., is the Executive Director and Co-founder of Stable Place, a community-based non-
profit agency providing equine-assisted clinical services in the South Florida community. Valerie attended the
Juilliard School and Manhattan School of Music, earning both her Bachelors and Master’s degrees in music per-
formance. As a PATH-certified Equine Specialist, Valerie has worked in clinical settings with children, couples,
groups, and individuals since 2009. Contact Valerie Bruce Judd: Valbj@me.com.
Dr. Veronica Lac, PhD, LPC, is the Executive Director and Founder of the HERD Institute. Dr. Lac special-
izes in working with eating disorders, trauma, and attachment, and has developed equine- and canine-assisted
programs for at-risk adolescents in collaboration with residential treatment centers and eating disorder clinics. She
is also a PATH-registered therapeutic riding instructor. Veronica is passionate about training EFPL practitioners
and research in the field of equine-facilitated psychotherapy. Contact Dr. Lac: Veronica@herdinstitute.com.
Katarina Felicia Lundgren, BA, lives in the south of Sweden. She is Eagala-certified, Human–Animal
Consultant trained through the Learning Animals program in equine cognition and interspecies relationships,
and a certified mindfulness instructor. In 2013, she and her team opened up MiMer, a research and educa-
tion center that funds and supports research on horses and horse–human interactions. Much of her time is
spent on researching and educating on horses’ abilities and horse–human interactions. Contact Felicia Katarina:
Felicia@horseandnature.se.
Dr. Leslie McCullough, PhD, LCSW, is assistant professor teaching social work at Washburn University,
PATH Intl. certified Therapeutic Riding Instructor, Equine Specialist in Mental Health and Learning. Over the
past 35+ years Dr. McCullough has taken her clinical talents for working with at-risk populations—including
those having experienced interpersonal trauma and violent juvenile offenders—into children’s psychiatric and
residential facilities, group homes, halfway houses, and her outpatient equine-facilitated psychotherapy pro-
gram. Contact Dr. McCullough: Leslie@legendsequestrian.com.
Dr. Laura McFarland, PhD, holds a doctorate in Multicultural Special Education from the University of Texas
at Austin where she taught and facilitated culturally and linguistically responsive pedagogy among pre-service
special educators. As Director of Education with Natural Lifemanship, she develops research-based educational
content and programs, ensuring that those trained and certified in Natural Lifemanship acquire the competen-
cies needed to effectively employ the model in their professional practices. Contact Dr. McFarland: Laura@
NaturalLifemanship.com.
Ritva Mickelsson, MEd, SPHT®, PhD candidate, holds a Master of Education degree in Behavioral Science
and Special Education from the University of Helsinki. She is a Registered Instructor of Equine Assisted Social
Education (EASE). Mickelsson has completed a Professional Development Workshop on Equine-Assisted
Interactions at the University of Denver, Graduate School of Social Work and Institute for Human–Animal
Connection. Her research interest is to compare impact of three interventions, one of them being EASE, on
special pupils’ well-being. Contact Ritva at: Mickelssonritva@gmail.com
Cynthia Penalva, MS, is currently a doctoral student in the Marriage and Family Therapy program at Nova
Southeastern University in Ft. Lauderdale, Florida, a registered Marriage and Family Therapy intern in the State
of Florida, and a staff therapist at Stable Place, in Davie, Florida. During the past year, she completed her doc-
toral internship at Stable Place. Penalva obtained her Master’s degree in Family Therapy at Nova Southeastern
University. Contact Cynthia Penalva: Cp1149@mysnu.nova.edu.
Rob Pliskin, MSSA, LSW, CDCA, International NHS Clinician, Eagala (Duel Certified) Professional.
In 1998, Pliskin began his exploration of equines and healing while gentling wild horses and burros in the
American West. Pliskin co-founded the EAP program at Big Heart Ranch in Malibu, CA for adolescents in
2005. Since 2010 Pliskin has been an adjunct instructor at Lake Erie College, teaching Equine Assisted Therapy.
He holds Advanced Certification as an Eagala Mental Health Professional and Equine Specialist. Contact Rob
Pliskin: RobPliskin@icloud.com.

xvii
About the Contributors

Michael Rolleston, MS, is currently a doctoral student in the Family Therapy program at Nova Southeast-
ern University. He worked as an intake coordinator and therapist at the NSU Brief Therapy Institute’s Family
Therapy Clinic for four years. He has been intake coordinator and a staff therapist at Stable Place for the past
three years. Contact Michael Rolleston: mr1755@mynsu.nova.edu.
Natalie Runge, MA, LPCC, holds a Master of Arts degree in Counseling Psychology from the University
of St. Thomas. She is a Licensed Professional Clinical Counselor and provides individual, couples, family, and
group counseling to children, adolescents, and adults. She also holds a certificate in Animal-Assisted Therapy,
Learning, and Education through the Animals and Human Health program at the University of Denver, Grad-
uate School of Social Work and Institute for Human–Animal Connection. Contact Natalie Runge: Natalie.
Runge@icloud.com.
Vanessa M. Sanford, MD, LPC-S, RPT-S, NCC, CDWF, is a bilingual therapist and was awarded the 2007
Texas Mental Health Professional of the Year for Child Advocacy Centers of Texas. She has been included in
educational films bringing awareness to child abuse, including The Little Voice made by Texas Young Lawyers
Association. Sanford is a licensed Professional Counselor/Supervisor, Registered Play Therapist/Supervisor,
National Certified Counselor, and Certified Daring Way Facilitator based on the research by Brené Brown.
Contact Vanessa Sanford: Vanessa@SanfordSupportSystem.com.
Patti Schlough, LPC, is a Licensed Professional Counselor in Pennsylvania and Maryland providing
counseling and therapy in her private practice and in Harford County Public Schools; Schlough has provided
counseling and therapy to children, adolescents and families for the past 30 years; she is a member of the Eagala
Ethics committee; she is an Eagala mentor. She is currently participating in a year-long certification program
with Mindful Schools. Contact Patti Schlough: Patti@peacellc.org.
Monica Schroeder, MS, is currently earning her PhD in Family Therapy at Nova Southeastern University. She
works at NSU’s College of Arts, Humanities, and Social Sciences as a graduate assistant within the Department
of Family Therapy and has been a staff therapist at Stable Place for three years. Monica completed her Master’s
externship at Stable Place. Contact Monica Schroeder: ms3299@mynsu.nova.edu.
Dr. Hallie Sheade, PhD, LPC, RPT, NCC, holds a Doctorate in Counseling from the University of North
Texas. She’s a Licensed Professional Counselor, Registered Play Therapist, and National Certified Counselor.
She maintains a full-time equine assisted counseling practice, Equine Connection Counseling, that provides
individual, couples, family, and group counseling to children, adolescents, and adults. Hallie developed the
evidence-informed models Relational Equine-Partnered Counseling and Equine-Partnered Play Therapy.
Contact Dr. Sheade: Hallie@EquineConnectionCounseling.com.
Bettina Shultz-Jobe, MA, LPC, holds a Master of Arts degree in Counseling and is a Licensed Professional
Counselor. She is trained in a variety of experiential, body-based, equine, and trauma therapies, and has served
a variety of clients for more than 15 years. She and her husband, Tim Jobe, developed the Natural Lifemanship
model of TF-EAP in which they continue to train and certify individuals across the globe. Contact Bettina
Shultz-Jobe: Bettina@NaturalLifemanship.com.
Dr. Carlene Taylor, EdD, LMHC, LPC, CPCS, holds an EdD in Counseling Psychology/Counselor Edu-
cation & Supervision from Argosy and an MEd in Counseling from Auburn. She has more than 20 years of
practice experience working with children, adolescents and adults specializing in AAT/EFP and yoga. She is a
Visiting Professor at the Brooks College of Health at UNF in Jacksonville, FL and maintains an office practice
in Fernandina Beach and EFP practice at LightHorse Healing, Inc. in Kingsland, GA. Contact Dr. Taylor:
DrCarlene@drcarlenetaylor.com.
Sara B. Willerson, LCSW, and the Horses, Heart & Soul™, LLC program provide Equine Facilitated
Psychotherapy services for children and adults in North Texas. She is a graduate of Smith College School for
Social Work and an Eponaquest Advanced Approved Instructor. Together with her equine partners, Sara invites
everyone to experience the transformational healing power of the horse outside of the traditional office envi-
ronment. Contact Sara Willerson: Swillerson@aol.com.

xviii
 About the Contributors

Dr. Kirby Wycoff, PsyD, NCSP, is an Assistant Professor of School Psychology at Worcester State
University in Central Massachusetts and a Nationally Certified School Psychologist. She is a former mem-
ber of the Governing Board of the American Psychological Associations Section on Human–Animal Inter-
actions. Dr. Wycoff teaches and supervises graduate students and her clinical work and research focuses on
at-risk children, human–animal interactions and trauma impacted youth and families. Contact Dr. Wycoff:
Kwycoff@worester.edu.

xix
Section 1
Ethical Considerations and
Theoretical Framework
 1
Ethical Considerations in
Equine-Assisted Interventions

Meeting the Needs of Both Human and Horse

Kirby Wycoff and Maya Gupta

Introduction

Across our country, on a daily basis, we are seeing more and more animals serving humans in need. From min-
iature horses providing trauma-based relief work at natural disasters and school shootings to prison programs
working with off-the-track thoroughbreds, and mustang herds teaching executives about leadership, not a day
goes by where we do not hear about the use of animals to alleviate human suffering or improve the human
experience. Advocates of animals used in service of humans believe that serious attention must be given to
the animal’s physical ability and training for the work, as well as the handler’s ability to advocate for his/her
animal-assisted intervention (AAI) partner (Wycoff, 2014). Ethical consideration is needed for both the human
who is being served and the animal who is doing the serving. Specifically, there are three key foundational eth-
ical concerns of providing equine-assisted interventions. First, there are the goals of the interaction, then the
appropriateness of the client for the specific modality, finally the suitability and preparation that the horse has
for the work. As clinicians, it is our objective to honor and respect our human clients and our equine partners
to deliver high-quality, ethical services.
The principle of also honoring and respecting the animal and those that care for the animal is often over-
looked in animal-assisted interventions. As a human-centric society, we often put the needs of humans above
those of animals. While there may be nothing inherently wrong with this perspective, as clinicians we have a
responsibility to consider our animal partners if we are going to have them provide professional services. Those
that have chosen to read this book are likely doing so because they have an interest in equine-assisted inter-
ventions. Note that the term equine-assisted interventions (EAI) will be used here to include a wide range of
activities, therapies, and educational experiences. Maybe you are already doing EAI and want to improve your
practice or perhaps you are just delving into the field for the first time. You may have a lifetime of experience
with horses or perhaps have never set foot inside a barn. You chose your professional path into the helping field,
to advance your knowledge by reading this book, and considered this line of work. You, like these authors, made
a choice. However, our equine partners have no choice; they are drafted into the role. It is our responsibility,
both ethically and morally, to give our animal partners choice in the work they do, for how long they do it, with
whom they do it, and if they even do it at all (Wycoff, 2014).

3
Kirby Wycoff and Maya Gupta

Ethical Codes and Equine-Assisted Interventions

Ethics codes in the helping professions are put into place to protect the rights and needs of the humans that are
being served. All major mental health organizations include an ethical code as part of their professional training
guidelines and licensing practices. Ethical codes set professional standards and define appropriate and inappro-
priate behavior. Generally speaking, these codes put forth a set of guidelines that are intended to mitigate risk to
the client above all else. The law indicates a minimum standard that will be tolerated and enforced, while ethics
represent an ideal set of standards (Corey, Corey, & Callahan, 2014). Ethical codes typically express the profes-
sional values of a field as well. Most start by noting that the ethical code is intended to build trust in the public
and honor the public trust in the professional services provided therein (American Association for Marriage and
Family Therapy, 2017). Through the means of the ethics code, aspirational core values and an obligatory set of
rules are put forth to those in the profession.

American Psychological Association

In its Ethical Principles of Psychologists and Code of Conduct, the APA noted that the goals of the document are to:

provide a common set of principles and standards upon which psychologist’s build their professional and scientific work…
It has as its goal the welfare and protection of the individual and groups with whom psychologists work and the education
of members, students and the public regarding ethical standards of the discipline.
(American Psychological Association (APA), 2017, p. 3)

The ethical code is more than just a code of conduct, however; it is also intended to be a way of thinking, being
and viewing oneself. As noted above, the APA’s code focuses on the “welfare and protection” of clients. How-
ever, there are some statutes that are relevant to the provision of equine-assisted interventions and may also
consider the welfare and protection of our equine partners (Allen & Colbert, 2016). Kirsten Allen and Lindsey
Colbert, from the Graduate School of Professional Psychology at the University of Denver, considered the
specific APA code statues specific relevance for those clinicians practicing in animal-assisted interventions.
Competence and human relations from the APA code are highlighted below and can be found at: www.apa.org/
ethics/code/index.aspx. Standard 2: Competence. Standard 2.01: Boundaries of Competence.

Standard 2. Standard 2 focuses on competence and the boundaries of competence. It is essential that practi-
tioners provide services within their competence based on their “education, training, supervision, consultation,
study or professional experience” (APA, 2017, p. 5). Standard 2:01 specifies that “psychologists planning to
provide services in an area that is new to them must engage in the appropriate education, training, supervision,
and consultation to do so” (APA, 2017, p. 5). For this standard, the code notes that for emerging areas, where
recognized standards do not yet exist, “psychologists must take reasonable steps to ensure competence in their
work and protect clients” (APA, 2017, p. 5). This is critical for equine-assisted clinicians, as animal-assisted
therapies are an emerging sub-specialty in the mental health field. While there has been great movement in the
field, there is still a paucity of research with sound methodological basis to support its use (Anestis, Anestis,
Zawilinski, Hopkins, & Lilienfeld, 2014). Standard 2.05 also held relevance when considering that a mental
health professional may need to partner with and delegate aspects of the equine-assisted intervention to others
(Allen & Colbert, 2016). For example, if working on a team of four (the animal, the animal handler/trainer, the
client, the therapist), the therapist is delegating some of the aspects of the work to the both the animal and the
animal’s handler (Allen & Colbert, 2016). The latter model is often used when working with horses (Allen &
Colbert, 2016).

Standard 3. Standard 3 focuses on human relations and Standard 3.05 highlights the significance of mul-
tiple relationships that can occur when working in a team of three in delivering animal-assisted interventions
(APA, 2017). A triad model exists (animal, therapist, and client) wherein the therapist is both the expert on the
human and the expert on the animal (Allen & Colbert, 2016). Here, the therapist is serving dual roles, as both

4
 Ethical Considerations in EAI

the animal handler and the clinician; balancing the needs and considering the safety of both (Allen & Colbert,
2016). This directly leads to Standard 3.06, Conflict of Interest. If the therapist has responsibility for both the
human and the animal, this could prove challenging. Further, if the therapist actually owns the animal (as may
be the case in equine-assisted interventions and is often the case in working with smaller animals), this may
impair the objectivity and competence of the clinician (APA, 2017). For example, in no other sub-specialty of
mental health service provision does the therapist share a home (or even a bed) with their co-therapist. Standard
3.05, Exploitative Relationships, may also be relevant in equine-assisted work. In the therapeutic interactions,
the psychologist has responsibility for the equine co-therapist, and we must be diligent to ensure that we are not
exploiting them. This is directly related to Standard 3.10, Informed Consent (APA, 2017). Forcing an animal
into a client interaction without their consent is a form of exploitation.

Other Professional Associations

In 2016, the American Counseling Association’s Center for Counseling Practice, Policy and Research
disseminated a document entitled Animal-Assisted Therapy in Counseling Competencies (Stewart, Chang, Parker,
& Grubbs, 2016), which provides clear guidelines for their membership on competencies in animal-assisted
therapy (AAT). While a number of animal-central organizations (Eagala, PATH Intl., Opaquest) have ethical
guidelines, this is one of the first official documents from a professional mental health organization to publish
such guidelines.
As noted elsewhere, it is the belief of these authors, as well as Stewart et al. and many others, if professionals
in the helping fields are to provide AAT services (including equine-assisted interventions) ethically and effec-
tively, specialized knowledge and training are necessary for both the human and the animal. Using a ground
theory investigation model, Stewart et al. (2016) proposed nine critical competency areas for professional coun-
selors using animal-assisted therapy practices. Stewart et al. break down those nine overarching competencies
into three domains: knowledge, skills, and attitudes. A summary of these is provided below, but for a more
in depth examination of this framework, please see www.counseling.org/docs/default-source/competencies/­
animal-assisted-therapy-competencies-june-2016.pdf?sfvrsn=6.
We suggest that Stewart et al.’s framework can be used as a set of guidelines to help you build your competent
and ethical practice as it relates to equine-assisted interventions. Stewart and her team outlined the following
three areas:

1. Knowledge: Formal training In-depth animal knowledge, and knowledge of existing ethical requirements.
2. Skills: mastery of basic counseling skills, intentionality, and specialized skill set.
3. Attitudes: animal advocacy, professional development and professional values.
(Stewart et al., 2016, p. 4)

This framework offers readers the opportunity to consider their strengths and areas for growth relative to the
three domains of competency. Self-awareness and guidance from mentors and supervisors in evaluating one’s
competencies is a critical aspect of becoming an ethical service provider.
While the original authors note that the guidelines are intended only for counselors who incorporate their
animals into their work, we would suggest that these guidelines can be used for equine-assisted clinicians who
are working with horses who do not belong to them. However, it is important to note that Stewart (2017) had
raised worthwhile questions regarding the welfare of animals living in institutional settings: do they have some-
one advocating for them to the same extent the owner of a therapy animal would, and who ensures that they
receive adequate downtime given that they reside within the therapeutic setting and do not get to go home with
their handler at the end of the day?
In addition to general frameworks like the one offered by the American Counseling Association above, there
are a number of existing organizations that have also outlined a set of ethical guidelines and principles for
their organizations. Two of the most well-known equine-based therapeutic organizations are Eagala and PATH
Intl. We strongly encourage readers to access and review both Eagala and PATH Intl.’s guidelines on Ethical
­Standards for additional considerations (see Eagala, 2015).

5
Kirby Wycoff and Maya Gupta

International Institute for Animal Assisted Play Therapy™

One additional organization is notable for the holistic and robust approach they take to training mental health
professionals and considering the needs of animals in therapeutic work. The International Institute for Ani-
mal Assisted Play Therapy™ (Van Fleet & Faa-Thompson, 2017), documented an entire philosophy and set of
guiding principles that considered the needs of both humans and animals. All too often in the AAT field, the
animal’s needs, suitability, and appropriateness are not taken into consideration and when there is a poor fit or
an animal is stressed, anxious or otherwise ill-suited to the work, both the human client and animal partner are
at risk (Wycoff, 2014). The Animal Assisted Play Therapy™ model shares these concerns and addresses these
in the training of future Animal-Assisted Play Therapists (Van Fleet, 2014; Van Fleet, & Faa-Thompson, 2010,
2017). These authors noted that many therapy animals are exposed to emotional distress and physical stress
in therapeutic interactions (Van Fleet & Faa-Thompson, 2017). They noted the importance of overall animal
welfare in working with animals in a therapeutic setting. One of the first guidelines noted is respect, which is
defined as “Equal and reciprocal respect of clients and animals. The needs of humans and nonhuman animals
are considered equally” (Van Fleet & Faa-Thompson, 2017). Here, the focus on balance and reciprocity is
highlighted. The principles further expanded when considering things such as enjoyment and acceptance. The
authors noted that the therapeutic interactions should indeed be enjoyable and pleasant for both the human
and the animal, with both always having an option to not participate in the interaction. This is a critical aspect
to consider because it highlights the importance of voluntary involvement in therapeutic interactions for all
involved. How we evaluate things such as enjoyment and acceptance will be expanded below. In discussing
acceptance as a guiding principle, the authors noted that the “therapist accepts the clients and the animals for
who they are” and focus on meeting both client and animal in the here and now and accepting and appreciating
the attributes and skills that the individuals bring to the setting (Van Fleet & Faa-Thompson, 2017).

Ethical Decision-Making and Self-Awareness

With the formal ethics codes in mind, it is important to acknowledge the role of ethical decision-making in the
provision of equine-assisted interventions. Ethical decision-making is one way that ethics is integrated into our
everyday experience. Corey, Corey, and Callahan (2014) noted a number of key aspects that are central to ethical
decision-making. They noted that values (beliefs and attitudes of an individual) provided guidance and direction
in everyday life (Corey et al., 2014). These value systems are essential in living an ethical life and being an ethical
professional (Corey et al., 2014). Morality, as defined by our perspective, on proper conduct in any given cultural
context, is also an important aspect of ethics (Corey et al., 2014). This consideration is particularly interesting in
light of the historical context of the human–equine relationship. Beliefs related to animals in any given society are
shaped by culture, religion, language, and historical context among any number of other things. As clinicians, we
may wonder, “Are horses beasts of burden to be used by humans, or are they sentient beings that can show emo-
tion, preference, and attachment?” For a more robust discussion on the capacity of horses to experience feelings,
see the incomparable and highly influential work of neuroscientist, Dr. Jaak Panskeep, who, in his book Affective
Neuroscience: The Foundation of Human and Animal Emotions, documented animals’ abilities to experience a wide
range of emotions (Panskeep, 2004). Social psychologist and equine researcher Dr. David Stang aptly summa-
rized equines’ ability to feel and perceive. He noted, “Sentience is the capacity to feel, perceive, or experience sub-
jectively. Any species that can suffer, can feel pain, is sentient” (Stang, 2017, p. 340). While this could be construed
as anthropomorphism, attributing humanlike characteristics, emotions, perceptions, intentions to non-humans,
we suggest here that animals have characteristics, emotions, intentions, and perceptions that are uniquely their
own yet are described with the human language system. The rich and complex conversation on anthropomor-
phism and humans versus non-humans is beyond the scope of this chapter, but it is important to note that

treating agents as human versus nonhuman has a powerful impact on whether those agents are treated as moral agent’s
worthy of respect and concern or treated merely as objects, on how people expect those agents to behave in the future, and
on people’s interpretations of those agents’ behavior in the present
(Epley, Waytz, & Cacioppo, 2007, p. 864)

6
 Ethical Considerations in EAI

Considering your own experience and belief system (likely impacted by culture and religion) will encourage you
to draw your own conclusions on the moral debate around humans versus non-humans.
Our personal beliefs about ourselves and the horses we partner with will intersect with our professional
practice. Our obligation as ethical professionals is to have self-awareness around these issues. Corey, Anderson,
Knapp, and others all noted the importance of self-awareness in the provision of ethical service provision.
Being aware of the influence of one’s own needs, experiences, personality, values, and beliefs is a critical aspect
of the work (Corey et. al, 2014). Examining your own beliefs around issues such as sentience and the emotional
experience of animals will serve you well in your ethical practice and professional identity as an equine-assisted
clinician. Further, examine how your prior experience with horses, both positive and negative, may influence
you as a clinician working in the EAI field. If you are reading this book, it is likely (although not guaranteed) that
you feel positively toward horses. Even so, did you receive an injury from a horse in the past that still makes you
somewhat tense when walking behind a horse, when working with horses during thunderstorms or other loud
noises, or even when a grooming a horse on the off side? If so, how might your tension transmit to clients/horses
and affect the therapy process? Conversely, would your own possible positive experiences with horses and gen-
eral love of them make it more difficult for you to empathize with clients who lack experience with horses and
are apprehensive about them (or those who have their own prior negative experiences with them)? Even more
specifically, what are the differences between your relationships with the individual horses you and your clients
work with, and how do these influence your views and actions toward both the clients and the horses? These
questions are equally important for the seasoned horseperson as for the novice.
In their book Ethics for Psychotherapists and Counselors: A Proactive Approach, Sharon Anderson and Mitchell
Handelsman call us to consider the role of positive ethics in the helping profession. Anderson and Handelsman
noted that “when we involve positive ethics, we are obligated to do more than just the minimum. We need to
move beyond the ethical floor (staying out of trouble) and shoot for the ethical ceiling (excellent and exemplary
professional practice)” (Anderson & Handelsman, 2011, p. 17). Knapp and VandeCreek in their book Practical
Ethics for Psychologists: A Positive Approach, guided clinicians to clarify what they value and use this to guide how
they behave and what they view as appropriate professional conduct (Knapp & VandeCreek, 2006). Clinicians
stress a model where clinicians strive for the highest level of ethical ideals (Handelsman, Knapp, & Gottlieb,
2009; Knapp & VandeCreek, 2006; Pomerantz, 2012). For example, it is quite clear that we should work to
ensure a child is not on the receiving end of a double barrel kick from a horse during an interaction, but we
should strive to do so much more than that.
In 2002, Handelsman, Knapp, and Gottlieb advocated for a shift away from an approach to ethics that simply
focused on avoiding discipline but rather supported a “more balanced and integrative approach that includes
encouraging psychologists to aspire to their highest ethical potential” (Handelsman & Anderson, 2002, p. 731).
As we suggest here for the field of EAI, Handelsman, Knapp, and Gottlieb consider ethics from a broader
perspective. They note that “ethical decision making should include a greater awareness of personal and profes-
sional values as well as social influences” (Handelsman, Knapp, & Gottlieb, 2009, p. 106).
We should aim for this criterion in selecting, training, and preparing clinicians and horses for equine-assisted inter-
ventions. Anderson and Handelsman (2011) noted that positive ethics includes moving beyond the rules of conduct
into exploring the moral dimensions of the profession. This may include considering our morality and how it inter-
acts with our role as a professional. This includes exploration of values, virtues, self-care, ethical d­ ecision-making,
sensitivity, and diversity, among others (Kuther, 2003). This is what we advocate for in the provision of equine-­
assisted interventions as well. It is the therapist’s responsibility not just to be attuned to the client’s needs, but also to
protect the safety and welfare of the equine partner in all interactions (MacNamara, Moga, & Pachel, 2015).

Self-Awareness

Self-awareness is one central component of ethical practice. There are a number of questions here that can be
used to guide your own thinking around the practice of equine-assisted interventions.
Reflect on some of these questions:

• How do I feel about the prospect of partnering with horses in therapeutic interactions?
• How do I feel about my current level of knowledge and training relative to providing services that integrate horses?

7
Kirby Wycoff and Maya Gupta

• How do I feel about horses having a choice in whether they participate in therapy sessions?
• How do I feel about horses having choices within therapy sessions? If a session is going particularly well but the horse
has had enough, am I willing to stop? How do I feel about different horses having different boundaries? For example,
Eli adores having his head stroked, Norman tolerates it, with Dennis it depends on the day, and Naboo would rather
not be touched on her head at all. We suggest that such differences can, in fact, become the basis for rich and useful
conversations with clients.)
• How do I feel about horses working at liberty (no tack, tools or equipment) with clients?
• How do I feel about horses being ridden in the context of therapy?
• How do I feel about using halters, lead ropes, lunge lines, bits, spurs, whips, saddles or other tools in the context of
therapeutic interactions with horses?
• How do I feel about whether a horse is stalled for most of the day in isolation, or turned out in social groups and pri-
marily living outdoors?
• How do I feel about equine welfare as it relates to providing therapeutic services with horses?
• How do my own values, beliefs, attitudes, and understanding of the history of the role of horses in the lives of humans
impact my ability to provide services?
• What does my culture and religion say about animals in general?

This line of inquiry is a means of value confrontation. It allows clinicians to examine current values and beliefs
and confront them with alternative perspectives while seeking solutions to ethical dilemmas (Abeles, 1980).
Cultural self-awareness, which includes a systematic examination of one’s assumptions, is critical in provid-
ing ethically sound EAI services. Dr. Brinda Jegatheheesan, who specializes in the study of early childhood
anthropology and psychological anthropology at the University of Washington, noted that culture and religion
play a critical role in influencing an individual’s attitudes towards animals. This, in turn, has important implica-
tions for equine-assisted interventions. In equine-assisted interventions, teaching ethical principles can occur
through the context of confronting and exploring current value systems. This also allows clinicians to move
away from simply intellectualizing the content to critically evaluating ethical dilemmas and understanding com-
peting values and ideologies (Balogh, 2002).
Most ethical codes for the helping professions focus on the needs of humans. Your role, as someone who is
providing equine-assisted interventions, is to shift your perspective to include not only the human client, but
your equine colleague as well. Traditionally, the therapist has the primary role of keeping the client’s well-being
as a central focus of the work. Where then, do the needs of the animal co-therapist come into play? It is essential
that the professional providing the services is appropriately and fully trained, competent and licensed in his or
her area of practice, but this alone is not enough.
As highlighted in the self-reflection questions above, those reading this book likely have varying opinions
on the human relationship to animals in general and also to horses in particular. In the context of therapy, are
horses to be viewed and treated as tools, co-therapists, or clients? Each role seems partially applicable yet not
entirely accurate. The way in which we contextualize the horse in therapy has direct implications for ethics and
welfare considerations. It is possible that while there is utility in considering the applicability of existing ethics
codes to work with animals (including horses), ultimately it may be necessary to develop new codes that encom-
pass the unique role of the therapy animal in practice. Moreover, although the focus of this book is on practice,
it is important to note that these considerations extend equally, if not more so, to horses used in EAI research.
Institutional Animal Care and Use Committees (IACUCs) were developed for the monitoring of laboratory ani-
mal welfare, and may not adequately consider the well-being of horses and other animals in AAI/EAI studies.
Given that sound empirical evidence about AAI process and outcome is essential to the field, ethical aspects of
research should still be front of mind for the practitioner whether s/he is directly involved in research or not.

Informed Consent for Our Equine Partners

While according to the law animals are property and their consent is not legally required, nor do they have legal
rights of their own, other aspects of law (e.g., cruelty statutes and laws pertaining to the protection of animals
in family violence) have treated animals more like children, deserving of protection. In fact, the early history of
organized child welfare in the United States was predicated upon animal welfare laws since no child protection
laws existed at the time (Myers, 2008). If animals are to be viewed as more like children than property, they are

8
Another random document with
no related content on Scribd:
frowning behind, looks, from across the firth, absolutely like a
tasteful little haunt of the capricious spirit of romance.
Well, between this road on the lowland side of the firth, and the
water’s-edge, and before it winds off round by the romantic seat of
Sir Michael Shaw Stewart, farther up, there stand, or stood, two or
three small fishing cottages which, from the hills nearly over them,
looked just like white shells, of a large size, dropped fancifully down
upon the green common between the hills and the road. In these
cottages, it was observed, the fishermen had numerous families,
who, while young, assisted them in their healthful employment; and
that the girls, of which there were a number, were so wild in their
contented seclusion, that if any passenger on the road stopped to
observe them, as they sat in groups on the green mending their
father’s nets, they would take alarm, and rise and run off like fawns,
and hide among the rocks by the sea, or trip back into the cottages.
Now it happened, once on a time, that a great event took place to one
of the cottager’s daughters, which, for a long period, deranged and
almost destroyed the happy equality in which they had hitherto lived;
and becoming the theme of discourse and inquiry concerning things
beyond the sphere of the fisher people and all their neighbours as far
as Gourock, introduced among them no small degree of ambition
and discontent.
There was one of the fishermen, a remarkably decent, well
disposed Highlandman, from the opposite shore of Argyleshire,
named Martin M‘Leod, and he had two daughters, the youngest of
which, as was no uncommon case, turned out to be remarkably and
even delicately beautiful.
But nobody ever saw or thought anything about the beauty of
Catherine M‘Leod, except it might be some of the growing young
men in the neighbouring cottages, several of whom began, at times,
to look at her with a sort of wonder, and seemed to feel a degree of
awe in her company; while her family took an involuntary pride in
her beyond all the others; and her eldest sister somehow imitated her
in every thing, and continually quoted her talk, and trumpeted about
among the neighbours what was said and done by “my sister Kate.”
Things continued in this way as Kate grew to womankind; and she
was the liveliest little body about the place, and used to sing so
divertingly at the house-end, as she busied herself about her father’s
fishing gear, and ran up and down “among the brekans on the brae,”
behind the cottages, or took her wanderings off all the way to the
Clough lighthouse at the point. I say things continued in this way
until a gentleman, who, it turned out, was all the way from London,
came to lodge in Greenock, or Gourock, or Inverkip, or somewhere
not very far distant; and, being a gentleman, and, of course, at liberty
to do every sort of out-of-the-way thing that he pleased, he got a
manner of coming down and wandering about among the cottages,
and asking questions concerning whatever he chose of the fishermen;
and then it was not long until he got his eyes upon Kate.
“The gentleman,” as her sister used to tell afterwards, “was
perfectly ill, and smitten at once about our Kate. He was not able,”
she said, “to take the least rest, but was down constantly about us for
weeks; and then he got to talking to and walking with Kate, she
linking her arm in his beneath the hill, just as it had been Sir Michael
Stewart and my lady; and then such presents as he used to bring for
her, bought in the grand shop of Bailie Macnicol, at Greenock;
gowns, and shawls, and veils, and fine chip hats, never speaking of
ribbons, and lace edging, and mob caps—perfectly beautiful.”
The whole of the fishermen’s daughters became mad with envy of
poor Kate, and admiration of her new dress, which some said was
mostly bought by her father after all, who wanted to have his
daughter made a lady of; and now nothing was heard in the hamlet
but murmurings and discontented complaints; every girl looking at
herself in the little cracked glass that her father used to shave by, to
see if she were pretty, and wishing and longing, not only for a lover of
her own, but even for a gentleman. So, as matters grew serious, and
the gentleman was fairly in love, old Martin M‘Leod, who looked
sharply after Kate, behoved to have sundry conversations with the
gentleman about her; and masters being appointed to teach her right
things, which the fisher folks never heard of, but which were to turn
her into a lady, Kate and the gentleman, after a time, were actually
married in Greenock new church, and set off for London.
During all this time, there were various opinions among the fisher
people, how that Kate never was particularly in love with the
gentleman; and some even said that she was in love with somebody
else (for pretty maidens must always be in love), or, at least, that
some of the youths of the neighbourhood were in love with her; but
then the old folks said, that love was only for gentle people who could
afford to pay for it; and that when a gentleman was pleased to fall in
love, no one had a right to say him nay, or pretend to set up against
him. Some of the young women, to be sure, ventured to contest this
doctrine, and cited various cases from the authority of printed
ballads bought at the Greenock fair, at a halfpenny each; and also
from the traditionary literature of Argyleshire, which was couched in
the mellifluous numbers of the Gaelic language; but, however this
might be, the fame of Catherine M‘Leod’s happy marriage and great
fortune was noised abroad exceedingly, among the fisher people
throughout these coasts, as well as about Gourock and all the parts
adjacent.
As to the gentleman, it was found out that his name was Mr
Pounteney, and that little Kate M‘Leod was now Mrs Pounteney, and
a great London lady, but what quality of a gentleman Mr Pounteney
really was, was a matter of much controversy and discussion. Some
said that he was a great gentleman, and others thought that, from
various symptoms, he was not a very great gentleman; some went so
far as to say he was a lord or a prince, while others maintained that
he was only a simple esquire.
Nothing, therefore, could be talked of wherever Flora M‘Leod
went, but about “my sister Kate;” and she was quite in request
everywhere, because she could talk of the romantic history and
happy fortune of her lucky sister. Mrs Pounteney’s house in London,
therefore, Mrs Pounteney’s grand husband, and Mrs Pounteney’s
coach, excited the admiration and the discontent of all the
fishermen’s daughters, for many miles round this romantic seacoast,
and these quiet cottages under the hills, where the simple people live
upon their fish, and did not know that they were happy. Many a long
summer’s day, as the girls sat working their nets on a knoll towards
the sea, the sun that shone warm upon their indolent limbs on the
grass, and the breeze that blew from the firth, or swept round from
the flowery woods of Ardgowan, seemed less grateful and delicious,
from their discontented imaginings about the fortune of Mrs
Pounteney; and many a sweet and wholesome supper of fresh boiled
fish was made to lose its former relish, or was even embittered by
obtrusive discourse about the fine wines and the gilded grandeur of
“my sister Kate.” Even the fisher lads in the neighbourhood—fine
fearless youths—found a total alteration in their sweethearts; their
discourse was not relished, their persons were almost despised; and
there was now no happiness found for a fisherman’s daughter, but
what was at least to approach to the state of grandeur and felicity so
fortunately obtained by “my sister Kate.”
The minds of Kate’s family were so carried by her great fortune,
that vague wishes and discontented repinings followed their constant
meditations upon her lucky lot. Flora had found herself above
marrying a fisherman; and a young fellow called Bryce Cameron,
who had long waited for her, and whose brother, Allan, was once a
sweetheart of Kate’s herself, being long ago discarded; and she, not
perceiving any chances of a gentleman making his appearance to
take Bryce’s place, became melancholy and thoughtful; she began to
fear that she was to have nobody, and her thoughts ran constantly
after London and Mrs Pounteney. With these anxious wishes, vague
hopes began to mix of some lucky turn to her own fortune, if she
were only in the way of getting to be a lady; and at length she formed
the high wish, and even the adventurous resolve, of going all the way
to London, just to get one peep at her sister’s happiness.
When this ambition seized Flora M‘Leod, she let the old people
have no rest, nor did she spare any exertion to get the means of
making her proposed pilgrimage to London. In the course of a
fortnight from its first serious suggestion, she, with a gold guinea in
her pocket, and two one-pound notes of the Greenock Bank, besides
other coins and valuables, and even a little old-fashioned Highland
brooch, with which the quondam lover of her sister, Allan Cameron,
had the temerity to intrust to her, to be specially returned into the
hand of the great lady when she should see her, besides a hundred
other charges and remembrances from the neighbours, she set off
one dewy morning in summer, carrying her shoes and stockings in
her hand, to make her way to London, to get a sight of everything
great, and particularly of her happy sister Kate.
Many a weary mile did Flora M‘Leod walk, and ride, and sail,
through unknown places, and in what she called foreign parts; for
strange things and people met her eye, and long dull regions of
country passed her like a rapid vision, as she was wheeled towards
the great capital, and proper centre of England. After travelling to a
distance that was to her perfectly amazing, she was set down in
London, and inquired her way, in the best English she could
command, into one of those long brick streets, of dark and dull
gentility, to which she was directed; and after much trouble and
some expense, at length found the door of her sister’s house. She
stood awhile considering, on the steps of the mansion, and felt a sort
of fear of lifting the big iron knocker that seemed to grin down upon
her; for she was not in the habit of knocking at great folk’s doors, and
almost trembled lest somebody from within would frown her into
nothing, even by their high and lofty looks.
And yet she thought the house was not so dreadfully grand after
all;—not at all such as she had imagined, for she had passed houses
much bigger and grander than this great gentleman’s; it was not even
the largest in its own street, and looked dull and dingy, and shut up
with blinds and rails, having a sort of melancholy appearance.
But she must not linger, but see what was inside. She lifted up the
iron knocker, and as it fell the very clang of it, and its echo inside,
smote upon her heart with a sensation of strange apprehension. A
powdered man opened it, and stared at her with an inquisitive and
impertinent look, then saucily asked what she wanted. Flora
courtesied low to the servant from perfect terror, saying she wanted
to see Mrs Pounteney.
“And what can you want with Mrs Pounteney, young woman, I
should like to know?” said the fellow; for Flora neither looked like a
milliner’s woman nor any other sort of useful person likely to be
wanted by a lady.
Flora had laid various pretty plans in her own mind, about taking
her sister by surprise, and seeing how she would look at her before
she spoke, and so forth; at least she had resolved not to affront her
by making herself known as her sister before the servants; but the
man looked at her with such suspicion, and spoke so insolently, that
she absolutely began to fear, from the interrogations of this fellow,
that she would be refused admittance to her own sister, and was
forced to explain and reveal herself before the outer door was fully
opened to her. At length she was conducted, on tiptoe, along a
passage, and then upstairs, until she was placed in a little back
dressing-room. The servant then went into the drawing-room, where
sat two ladies at opposite sides of the apartment, there to announce
Flora’s message.
 On a sofa, near the window, sat a neat youthful figure, extremely
elegantly formed, but petite, with a face that need not be described,
further than that the features were small and pretty, and that, as a
whole, it was rich in the nameless expression of simple beauty. Her
dress could not have been plainer, to be of silk of the best sort; but
the languid discontent, if not melancholy, with which the female, yet
quite in youth, gazed towards the window, or bent over a little silk
netting with which she carelessly employed herself, seemed to any
observer strange and unnatural at her time of life. At a table near the
fire was seated a woman, almost the perfect contrast to this
interesting figure, in the person of Mr Pounteney’s eldest sister, a
hard-faced, business-like person, who, with pen and ink before her,
seemed busy among a parcel of household accounts, and the
characteristic accompaniment of a bunch of keys occasionally
rattling at her elbow.
The servant approached, as if fearful of being noticed by “the old
one,” as he was accustomed to call Miss Pounteney, and in a half
whisper intimated to the little figure that a female wanted to see her.
“Eh! what!—what is it you say, John?” cried the lady among the
papers, noticing this manœuvre of the servant.
“Nothing, Madam; it is a person that wants my lady.”
“Your lady, sirrah; it must be me!—Eh! what!”
“No, Madam; she wants to see Mrs Pounteney particularly.”
“Ah, John!” said the little lady on the sofa; “just refer her to Miss
Pounteney. There is nobody can want me.”
“Wants to see Mrs Pounteney particularly!” resumed the sister-in-
law: “how dare you bring in such a message, sirrah? Mrs Pounteney
particularly, indeed! Who is she, sirrah! Who comes here with such a
message while I am in the house?”
“You must be mistaken, John,” said the little lady sighing, who was
once the lively Kate M‘Leod of the fishing cottage in Scotland; “just
let Miss Pounteney speak to her, you need not come to me.”
“No, madam,” said the servant, addressing Miss Pounteney, the
natural pertness of his situation now returning to overcome his
dread of “the old one.” “This young person wants to see my mistress
directly, and I have put her into her dressing-room; pray, ma’am,
go,” he added, respectfully, to the listless Kate.
 “Do you come here to give your orders, sirrah?” exclaimed Miss
Pounteney, rising like a fury, and kicking the footstool half way
across the room, “and to put strange people of your own accord into
any dressing-room in this house! and to talk of your mistress, and
wanting to speak to her directly, and privately, while I am here! I
wonder what sister Becky would say, or Mr Pounteney, if he were at
home!”
“Who is it, John? Do just bring her here, and put an end to this!”
said Kate, imploringly, to the man.
“Madam,” said John at last to his trembling mistress, “it is your
sister!”
“Who, John?” cried Kate, starting to her feet; “my sister Flora—my
own sister, from Clyde side! Speak, John, are you sure?”
“Yes, Madam, your sister from Scotland.”
“Oh, where is she, where is she? Let me go!”
“No, no; you must be mistaken, John,” said the lady with the keys,
stepping forward to interrupt the anxious Kate. “John, this is all a
mistake,” she added, smoothly; “Mrs Pounteney has no sister! John,
you may leave the room;” and she gave a determined look to the
other sister, who stood astonished.
The moment the servant left the room, Miss Pounteney came
forward, and stood in renewed rage over the fragile, melancholy
Kate, and burst out with “What is this, Kate? Is it really possible,
after what you know of my mind, and all our minds, that you have
dared to bring your poor relations into my brother’s house? That it is
not enough that we are to have the disgrace of your mean
connections, but we are to have your sisters and brothers to no end
coming into the very house, and sending up their beggarly names
and designations by the very servants! Kate, I must not permit this. I
will not—I shall not;” and she stamped with rage.
“Oh, Miss Pounteney,” said Kate, with clasped hands, “will you not
let me go and see my sister? Will you just let me go and weep on the
neck of my poor Flora? I will go to a private place—I will go to
another house, if you please; I will do anything when I return to you,
if I ever return, for I care not if I never come into this unhappy house
more!” and, uttering this, almost with a shriek, she burst past the two
women, and ran through the rooms to seek her sister.
 Meantime, Flora had sat so long waiting, without seeing her sister,
that she began to feel intense anxiety; and, fancying her little Kate
wished to forget her, because she was poor, had worked herself up
into a resolution of assumed coldness, when she heard a hurried
step, and the door was instantly opened. Kate paused for a moment
after her entrance, and stood gazing upon the companion of her
youth, with a look of such passionate joy, that Flora’s intended
coldness was entirely subdued; and the two sisters rushed into each
other’s arms in all the ecstacy of sisterly love.
“Oh, Flora, Flora! my dear happy Flora!” cried Kate, when she
could get words, after the first burst of weeping; “have you really
come all the way to London to see me?—poor me!” and her tears and
sobs were again like to choke her. “Kate—my dear little Kate!” said
Flora, “this is not the way I expected to find you. Do not greet so
dreadfully; surely you are not happy, Kate?”
“But you are happy,” said Kate, weeping. “And how is my good
Highland father, and mother, and my brother Daniel? Ah! I think,
Flora, your clothes have the very smell of the seashore, and of the
bark of the nets, and of the heather hills of Argyleshire. Alas the
happy days you remind me of, Flora!”
“And so, Kate, you are not so very happy, after all,” said Flora,
looking incredulously in her face; “and you are so thin, and pale, and
your eyes are so red; and yet you have such a grand house, Kate! Tell
me if you are really not happy.”
“I have no house, Flora,” said Kate, after a little, “and, I may say,
no husband. They are both completely ruled by his two vixen sisters,
who kept house for him before he married me, and still have the
entire ascendancy over him. My husband, too, is not naturally good
tempered; yet he once loved me, and I might enjoy some little
happiness in this new life, if he had the feeling, or the spirit, to treat
me as his wife, and free himself and the house from the dominion of
his sisters, especially the eldest. But I believe he is rather
disappointed in his ambitious career, and in the hopes he
entertained of matches for his sisters, and he is somewhat sour and
unhappy; and I have to bear it all, for he is afraid of these women;
and I, the youngest in the family, and the only one who has a chance
of being good tempered, am, on account of my low origin, forced to
bear the spleen of all in this unhappy house.”
 “But, Kate, surely your husband would not behave so bad as to cast
up to you that your father was a fisherman, when he took you from
the bonnie seaside himself, and when he thought himself once so
happy to get you?”
“Alas! he does indeed!—too often—too often—when he is crossed
abroad, and when his sisters set him on; and it so humbles me, Flora,
when I am sitting at his table, that I cannot lift my head; and I am so
sad, and so heart-broken among them all!”
“Bless me! and can people be really so miserable,” said Flora,
simply, “who have plenty of money, and silk dresses to wear every
day they rise?”
“It is little you know, my happy Flora, of artificial life here in
London,” said Kate, mournfully. “As for dress, I cannot even order
one but as my sister-in-law chooses; and as for happiness, I have left
it behind me on the beautiful banks of the Clyde. O that I were there
again!”
“Poor little Kate!” said Flora, wistfully looking again in her sister’s
face; “and is that the end of all your grand marriage, that has set a’
the lasses crazy, from the Fairlie Roads to Gourock Point? I think I’ll
gang back and marry Bryce Cameron after a’.”
“Is Allan Cameron married yet?” said Kate, sadly. “When did you
see blithe and bonnie Allan Cameron?—Alas the day!”
“He gave me this brooch to return to you, Kate,” said Flora, taking
the brooch out of her bosom. “I wish he had not gien it to me for you,
for you’re vexed enough already.”
“Ah! well you may say I am vexed enough,” said she, weeping and
contemplating the brooch. “Tell Allan Cameron that I am sensible I
did not use him well—that my vain heart was lifted up; but I have
suffered for it; many a sad and sleepless night I have lain in my bed,
and thought of the delightful days I spent near my father’s happy
cottage in Scotland, and about you, and about Allan. Alas! just tell
him not to think more of me; for I am a sad and sorry married
woman, out of my own sphere, and afraid to speak to my own people,
panting my heart out and dying by inches, like the pretty silver fish
that floundered on the hard stones, after my father had taken them
out of their own clear water.”
 “God help you, Kate!” said Flora, rising; “you will break my heart
with grief about you. Let me out of this miserable house! Let me
leave you and all your grandeur, since I cannot help you; and I will
pray for you, my poor Kate, every night at my bedside, when I get
back to the bonnie shore of Argyleshire.”
Sad was the parting of the two weeping sisters, and many a kiss of
fraternal affection embittered, yet sweetened, the hour; and anxious
was Flora M‘Leod to turn her back upon the great city of London,
and to journey northwards to her own home in Scotland.
It was a little before sundown, on a Saturday evening, shortly after
this, that a buzz of steam let off at the Mid Quay of Greenock,
indicated that a steamboat had come in; and it proved to be from the
fair seaport of Liverpool, having on board Flora M‘Leod, just down
from London. The boat as it passed had been watched by the
cottagers where she lived up the Firth; and several of them, their
day’s work being over, set out towards the Clough to see if there was
any chance of meeting Flora.
Many were the congratulations, and more the inquiries, when they
met Flora, lumbering homewards with her bundle and her umbrella,
weary and looking anxiously out for her own sweet cottage by Clyde
side. “Ah, Flora! is this you!” cried the whole at once; “and are you
really here again! And how is your sister, and all the great people in
London? And, indeed, it is very good of you not to look the least
proud, after coming from such a grand place!”
With such congratulations was Flora welcomed again among the
light-hearted fisher people in the West of Scotland. But it was
observed that her tone was now quite altered, and her own humble
contentment had completely returned. In short, to bring our story to
a close, she was shortly after married to Bryce Cameron, and various
other marriages soon followed; for she gave such an account of what
she had seen with her eyes, that a complete revolution took place in
the sentiments of the whole young people of the neighbourhood.
It was observed in the hamlet that the unhappy Mrs Pounteney
was never named after this by any but with a melancholy shake of the
head; the ambition of the girls to get gentlemen seemed quite
extinguished, and Flora in time began to nurse children of her own in
humble and pious contentment.—The Dominie’s Legacy.
 WAT THE PROPHET.

By James Hogg, “The Ettrick Shepherd.”

About sixty years ago[4] there departed this life an old man, who,
for sixty years previous to that, was known only by the name of Wat
the Prophet. I am even uncertain what his real surname was, though
he was familiarly known to the most of my relatives of that day, and I
was intimately acquainted with his nephew and heir, whose name
was Paterson,—yet I hardly think that was the prophet’s surname,
but that the man I knew was a maternal nephew. So far, I am
shortcoming at the very outset of my tale, for in truth I never heard
him distinguished by any other name than Wat the Prophet.[5]
4. This interesting account of a very extraordinary character was contributed
to the Edinburgh Literary Journal in 1829.
5. The old prophet’s surname was Laidlaw, being of a race that has produced
more singular characters than any of our country.
He must have been a very singular person in every respect. In his
youth he was so much more clever and acute than his fellows, that he
was viewed as a sort of phenomenon, or rather “a kind of being that
had mair airt than his ain.” It was no matter what Wat tried, for
either at mental or manual exertion he excelled; and his gifts were so
miscellaneous, that it was no wonder his most intimate
acquaintances rather stood in awe of him. At the sports of the field,
at the exposition of any part of Scripture, at prayer, and at
mathematics, he was altogether unequalled. By this, I mean in the
sphere of his acquaintance in the circle in which he moved, for he
was the son of a respectable farmer who had a small property. In the
last-mentioned art his comprehension is said to have been truly
wonderful. He seemed to have an intuitive knowledge of the science
of figures from beginning to end, and needed but a glance at the rules
to outgo his masters.
But this was not all. In all the labours of the field his progress was
equally unaccountable. He could with perfect ease have mown as
much hay as two of the best men, sown as much, reaped as much,
shorn as many sheep, and smeared as many, and with a little extra
exertion could have equalled the efforts of three ordinary men at any
time. As for ploughing, or any work with horses, he would never put
a hand to it, for he then said he had not the power of the labour
himself. However unaccountable all this may be, it is no fabrication;
I have myself heard several men tell, who were wont to shear and
smear sheep with him, when he was a much older man than they,
that even though he would have been engaged in some fervent
demonstration, in spite of all they could do, “he was aye popping off
twa sheep, or maybe three, for their ane.”
I could multiply anecdotes of this kind without number, but these
were mere atoms of the prophet’s character—a sort of excrescences,
which were nevertheless in keeping with the rest, being matchless of
their kind. He was intended by his parents for the Church—that is
the Church of the Covenant, to which they belonged. I know not if
Wat had consented thereto, but his education tended that way.
However, as he said himself, he was born for a higher destiny, which
was to reveal the future will of God to mankind for ever and ever. I
have been told that he committed many of his prophecies to writing;
and I believe it, for he was a scholar, and a man of rather
supernatural abilities; but I have never been able to find any of them.
I have often heard fragments of them, but they were recited by
ignorant country people, who, never having understood them
themselves, could not make them comprehensible to others. But the
history of his call to the prophecy I have so often heard, that I think I
can state the particulars, although a little confused in my recollection
of them.
This event occurred about this time one hundred years ago, on an
evening in spring, as Wat was going down a wild glen, which I know
full well. “I was in a contemplative mood,” he said (for he told it to
any that asked him), “and was meditating on the mysteries of
redemption, and doubting, grievously doubting, the merits of an
atonement by blood; when, to my astonishment in such a place, there
was one spoke to me close behind, saying, in the Greek language, ‘Is
it indeed so? Is thy faith no better rooted?’
“I looked behind me, but, perceiving no one, my hair stood all on
end, for I thought it was a voice from heaven; and, after gazing into
the firmament, and all around me, I said fearfully, in the same
language, ‘Who art thou that speakest?’ And the voice answered me
again, ‘I am one who laid down my life, witnessing for the glorious
salvation which thou art about to deny; turn, and behold me!’
“And I turned about, for the voice seemed still behind me, turn as I
would, and at length I perceived dimly the figure of an old man, of
singular aspect and dimensions, close by me. His form was
exceedingly large and broad, and his face shone with benignity; his
beard hung down to his girdle, and he had sandals on his feet, which
covered his ankles. His right arm and his breast were bare, but he
had a crimson mantle over his right shoulder, part of which covered
his head, and came round his waist. Having never seen such a figure
or dress, or countenance before, I took him for an angel, sent from
above to rebuke me; so I fell at his feet to worship him, or rather to
entreat forgiveness for a sin which I had not power to withstand. But
he answered me in these words: ‘Rise up, and bow not to me, for I
am thy fellow-servant, and a messenger from Him whom thou hast
in thy heart denied. Thou shalt worship the Lord thy God, and Him
only shalt thou serve. Come, I am commissioned to take thee into the
presence of thy Maker and Redeemer.’
“And I said, ‘Sir, how speakest thou in this wise? God is in heaven,
and we are upon the earth; and it is not given to mortal man to scale
the heavenly regions, or come into the presence of the Almighty.’
And he said, ‘Have thy learning and thy knowledge carried thee no
higher than this? Knowest thou not that God is present in this wild
glen, the same as in the palaces of light and glory—that His presence
surrounds us at this moment—and that He sees all our actions, hears
our words, and knows the inmost thoughts of our hearts?’
“And I said, ‘Yes, I know it.’
“‘Then, are you ready and willing at this moment,’ said he, ‘to step
into His presence, and avow the sentiments which you have of late
been cherishing?’
 “And I said, ‘I would rather have time to think the matter over
again.’
“‘Alack! poor man!’ said he, ‘so you have never been considering
that you have all this while been in His immediate presence, and
have even been uttering thy blasphemous sentiments aloud to His
face, when there was none to hear but He and thyself.’
“And I said, ‘Sir, a man cannot force his belief.’
“And he said, ‘Thou sayest truly; but I will endeavour to convince
thee.’”
Here a long colloquy ensued about the external and internal
evidences of the Christian religion, which took Wat nearly half a day
to relate; but he still maintained his point. He asked his visitant twice
who he was, but he declined telling him, saying he wanted his reason
convinced, and not to take his word for anything.
Their conversation ended by this mysterious sage leading Wat
away by a path which he did not know, which was all covered with a
cloud of exceeding brightness. At length they came to a house like a
common pavilion, which they entered, but all was solemn silence,
and they heard nobody moving in it, and Wat asked his guide where
they were now.
“This is the place where heavenly gifts are distributed to
humanity,” said the reverend apostle; “but they are now no more
required, being of no repute. No one asks for them, nor will they
accept of them when offered, for worldly wisdom is all in all with the
men of this age. Their preaching is a mere farce—an ostentatious
parade, to show off great and shining qualifications, one-third of the
professors not believing one word of what they assert. The gift of
prophecy is denied and laughed at; and all revelation made to man
by dreams or visions utterly disclaimed, as if the Almighty’s power of
communicating with his creatures were not only shortened, but cut
off for ever. This fountain of inspiration, once so crowded, is now,
you see, a dreary solitude.”
“It was, in truth, a dismal-looking place, for in every chamber, as
we passed along, there were benches and seats of judgment, but none
to occupy them; the green grass was peeping through the seams of
the flooring and chinks of the wall, and never was there a more
appalling picture of desolation.
 “At length, in the very innermost chamber, we came to three men
sitting in a row, the middle one elevated above the others; but they
were all sleeping at their posts, and looked as if they had slept there
for a thousand years, for their garments were mouldy, and their faces
ghastly and withered.
“I did not know what to do or say, for I looked at my guide, and he
seemed overcome with sorrow; but thinking it was ill-manners for an
intruder not to speak, I said, ‘Sirs, I think you are drowsily inclined?’
but none of them moved. At length my guide said, in a loud voice,
‘Awake, ye servants of the Most High! Or is your sleep to be
everlasting?’
“On that they all opened their eyes at once, and stared at me, but
their eyes were like the eyes of dead men, and no one of them moved
a muscle, save the middlemost, who pointed with pale haggard hand
to three small books, or scrolls, that lay on the bench before them.
“Then my guide said, ‘Put forth thine hand and choose one from
these. They are all divine gifts, and in these latter days rarely granted
to any of the human race.’ One was red as blood, the other pale, and
the third green; the latter was farthest from me, and my guide said,
‘Ponder well before you make your choice. It is a sacred mystery, and
from the choice you make, your destiny is fixed through time and
eternity.’ I then stretched out my hand, and took the one farthest
from me, and he said, ‘It is the will of the Lord; so let it be! That
which you have chosen is the gift of the spirit of prophecy. From
henceforth you must live a life of sufferance and tribulation, but your
life shall be given you for a proof, in order that you may reveal to
mankind all that is to befall them in the latter days.’ And I opened
the book, and it was all written in mystic characters, which I could
not decipher nor comprehend; and he said, ‘Put up the book in thy
bosom, and preserve it as thou wouldst do the heart within thy
breast; for as long as thou keepest that book, shall thy natural life
remain, and the spirit of God remain with thee, and whatsoever thou
sayest in the spirit, shall come to pass. But beware that thou deceive
not thyself; for, if thou endeavour to pass off studied speeches, and
words of the flesh for those of the spirit, woe be unto thee! It had
been better for thee that thou never hadst been born. Put up the
book; thou canst not understand it now, but it shall be given thee to
understand it, for it is an oracle of the most high God, and its words
and signs fail not. Go thy ways, and return to the house of thy fathers
and thy kinsfolk.’
“And I said, ‘Sir, I know not where to go, for I cannot tell by what
path you brought me hither.’ And he took me by the hand, and led
me out by a back-door of the pavilion; and we entered a great valley,
which was all in utter darkness, and I could perceive through the
gloom that many people were passing the same way with ourselves;
and I said, ‘Sir, this is dreadful! What place is this?’ And he said,
‘This is the Valley of the Shadow of Death. Many of those you see will
grope on here for ever, and never get over, for they know not whether
they go, or what is before them. But seest thou nothing beside?’
“And I said, ‘I see a bright and shining light beyond, whose rays
reach even to this place.’—‘That,’ said he, ‘is the light of the
everlasting Gospel; and to those to whom it is given to perceive that
beacon of divine love, the passage over this valley is easy. I have
shown it to you; but if you keep that intrusted to your care, you shall
never enter this valley again, but live and reveal the will of God to
man till mortality shall no more remain. You shall renew your age
like the eagles, and be refreshed with the dews of renovation from
the presence of the Lord. Sleep on now, and take your rest, for I must
leave you again in this world of sin and sorrow. Be you strong, and
overcome it, for men will hold you up to reproach and ridicule, and
speak all manner of evil of you; but see that you join them not in
their voluptuousness and iniquity, and the Lord be with you!’”
There is no doubt that this is a confused account of the prophet’s
sublime vision, it being from second hands that I had it; and, for one
thing, I know that one-half of his relation is not contained in it. For
the consequences I can avouch. From that time forth he announced
his mission, and began prophesying to such families as he was sent
to. But I forgot to mention a very extraordinary fact, that this vision
of his actually lasted nine days and nine nights, and at the end of that
time he found himself on the very individual spot in the glen where
the voice first spoke to him, and so much were his looks changed,
that, when he went in, none of the family knew him.
He mixed no more with the men of the world, but wandered about
in wilds and solitudes, and when in the spirit, he prophesied with a
sublimity and grandeur never equalled. He had plenty of money, and
some property to boot, which his father left him; but these he never
regarded, but held on his course of severe abstemiousness, often
subsisting on bread and water, and sometimes for days on water
alone, from some motive known only to himself. He had a small
black pony on which he rode many years, and which he kept always
plump and fat. This little animal waited upon him in all his fastings
and prayings with unwearied patience and affection. There is a well,
situated on the south side of a burn, called the Earny Cleuch, on the
very boundary between the shires of Dumfries and Selkirk. It is
situated in a most sequestered and lonely place, and is called to this
day the Prophet’s Well, from the many pilgrimages that he made to
it; for it had been revealed to him in one of his visions that this water
had some divine virtue, partaking of the nature of the Water of Life.
At one time he lay beside this well for nine days and nights, the pony
feeding beside him all that time, and though there is little doubt that
he had some food with him, no body knew of any that he had; and it
was believed that he fasted all that time, or at least subsisted, on the
water of that divine well.
Some men with whom he was familiar—for indeed he was
respected and liked by everybody, the whole tenor of his life having
been so inoffensive;—some of his friends, I say, tried to reason him
into a belief of his mortality, and that he would taste of death like
other men; but that he treated as altogether chimerical, and not
worth answering; when he did answer, it was by assuring them, that
as long as he kept his mystic scroll, and could drink of his well, his
body was proof against all the thousand shafts of death. His
unearthly monitor appeared to him very frequently, and revealed
many secrets to him, and at length disclosed to him that he was
Stephen, the first martyr for the Gospel of Christ. Our prophet, in
the course of time, grew so familiar with him, that he called him by
the friendly name of Auld Steenie, and told his friends when he had
seen him, and part of what he had told him, but never the whole.
When not in his visionary and prophetic moods, he sometimes
indulged in a little relaxation, such as draught-playing and fishing;
but in these, like other things, he quite excelled all compeers. He was
particularly noted for killing salmon, by throwing the spear at a great
distance. He gave all his fish away to poor people, or such as he
favoured that were nearest to him at the time; so that, either for his
prophetic gifts, or natural bounty, the prophet was always a welcome
guest, whether to poor or rich.
He prophesied for the space of forty years, foretelling many things
that came to pass in his lifetime, and many which have come to pass
since his death. I have heard of a parable of his, to which I can do no
justice, of a certain woman who had four sons, three of whom were
legitimate, and the other not. The latter being rather uncultivated in
his manners, and not so well educated as his brethren, his mother
took for him ample possessions at a great distance from the rest of
the family. The young blade succeeded in his farming speculations
amazingly, and was grateful to his parent, and friendly with his
brethren in all their interchanges of visits. But when the mother
perceived his success, she sent and demanded a tenth from him of all
he possessed. This rather astounded the young man, and he
hesitated about compliance in parting with so much, at any rate. But
the parent insisted on her right to demand that or any sum which she
chose, and the teind she would have. The lad, not wishing to break
with his parent and benefactor, bade her say no more about it, and
he would give her the full value of that she demanded as of his own
accord; but she would have it in no other way than as her own proper
right. On this the headstrong and powerful knave took the law on his
mother; won, and ruined her; so that she and her three remaining
sons were reduced to beggary. Wat then continued—“And now it is to
yourselves I speak this, ye children of my people, for this evil is nigh
you, even at your doors. There are some here who will not see it, but
there are seven here who will see the end of it, and then they shall
know that there has been a prophet among them.”
It having been in a private family where this prophecy was
delivered, they looked always forward with fear for some contention
breaking out among them. But after the American war and its
consequences, the whole of Wat’s parable was attributed thereto, and
the good people relieved from the horrors of their impending and
ruinous lawsuit.
One day he was prophesying about the judgment, when a young
gentleman said to him, “O, sir, I wish you could tell us when the
judgment will be.” “Alas! my man,” returned he, “that is what I
cannot do; for of that day and of that hour knoweth no man; no, not
the angels which are in heaven, but the Almighty Father alone. But
there will be many judgments before the great and general one. In
seven years there will be a judgment on Scotland. In seven times
seven there will be a great and heavy judgment on all the nations of
Europe; and in other seven times seven there will be a greater one on
all the nations of the world; but whether or not that is to be the last
judgment, God only knoweth.”
These are dangerous and difficult sayings of our prophet. I wonder
what the Rev. Edward Irving would say about them, or if they
approach in any degree to his calculations. Not knowing the year
when this prophecy was delivered, it is impossible to reason on its
fulfilment, but it is evident that both the first eras must be overpast.
He always predicted ruin on the cause of Prince Charles Stuart, even
when the whole country was ringing with applauses of his bravery
and conquests. Our prophet detested the politics of that house, and
announced ruin and desolation not only on the whole house, but on
all who supported it. The only prophecy which I have yet seen in
writing relates to that brave but unfortunate adventurer, and is
contained in a letter to a Mrs Johnston, Moffat, dated October 1st,
1745, which must have been very shortly after the battle of
Prestonpans. After some religious consolation, he says, “As for that
man, Charles Stuart, let no spirit be cast down because of him, for he
is only a meteor predicting a sudden storm, which is destined to
quench his baleful light for ever. He is a broken pot; a vessel wherein
God hath no pleasure. His boasting shall be turned into dread, and
his pride of heart into astonishment. Terror shall make him afraid on
every side; he shall look on his right hand, and there shall be none to
know him; and on his left hand, and lo! destruction shall be ready at
his side—even the first-born of death shall open his jaws to devour
him. His confidence shall pass away for ever, even until the king of
terrors arrive and scatter brimstone upon his habitation. His roots
shall be dried up beneath, and the foliage of his boughs stripped off
above, until his remembrance shall perish from the face of the earth.
He shall be thrown into the deep waters, and the billows of God’s
wrath shall pass over him. He shall fly to the mountains, but they
shall not hide him; and to the islands, but they shall cast him out.
Then shall he be driven from light into darkness, and chased out of
the land.
 “Knowest thou not this of old time, that the triumph of the wicked
is of short duration, and the joy of the hypocrite but for a moment?
Though his excellency mount up into the heavens, and his pride
reach the stars, yet shall he perish for ever, like a shadow that
passeth away and is no more. They who have seen him in the pride of
his might shall say, Where is he? Where now is the man that made
the nations to tremble? Is he indeed passed away as a dream, and
chased away as a vision of the night? Yea, the Lord, who sent him as
a scourge on the wicked of the land, shall ordain the hand of the
wicked to scourge him till his flesh and his soul shall depart, and his
name be blotted out of the world. Therefore, my friend in the Lord,
let none despond because of this man, but lay these things up in thy
heart, and ponder on them, and when they are fulfilled, then shalt
thou believe that the Lord sent me.”
From the tenor of this prophecy, it would appear that he has
borrowed largely from some of the most sublime passages of
Scripture, which could not fail of giving a tincture of sublimity to
many of his sayings, so much admired by the country people. It
strikes me there are some of these expressions literally from the
Book of Job; but, notwithstanding, it must be acknowledged that
some parts of it are peculiarly applicable to the after-fate of Charles
Edward.
When old age began to steal on him, and his beloved friends to
drop out of the world, one after another, he became extremely heavy-
hearted at being obliged to continue for ever in the flesh. He never
had any trouble; but he felt a great change take place in his
constitution, which he did not expect, and it was then he became
greatly concerned at being obliged to bear a body of fading flesh
about until the end of time, often saying, that the flesh of man was
never made to be immortal. In this dejected state he continued about
two years, often entreating the Lord to resume that which He had
given him, and leave him to the mercy of his Redeemer, like other
men. Accordingly, his heavenly monitor appeared to him once more,
and demanded the scroll of the spirit of prophecy, which was
delivered up to him at the well in the wilderness; and then, with a
holy admonition, he left him for ever on earth. Wat lived three years
after this, cheerful and happy, and died in peace, old, and full of
days, leaving a good worldly substance behind him.