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Crazy Horse dreamed and went into the world where there is nothing but the spirits of all things. That is the real world that is behind this one, and everything we see here is something like a shadow from that one. He was on his horse in that world, and the horse and himself on it and the trees and the grass and the stones and everything were made of spirit, and nothing was hard, and everything seemed to float. His horse was standing still there, and yet it danced around like a horse made only of shadow, and that is how he got his name, which does not mean that his horse was crazy or wild, but that in his vision it danced around in that queer way.
It was this vision that gave him his great power, for when he went into a fight, he had only to think of that world to be in it again, so that he could go through anything and not be hurt. Until he was killed at the Soldiers' Town on White River, he was wounded only twice, once by accident and both times by some one of his own people when he was not expecting trouble and was not thinking; never by an enemy. He was fifteen years old when he was wounded by accident; and the other time was when he was a young man and another man was jealous of him because the man's wife liked Crazy Horse.
They used to say that he carried a sacred stone with him, like one he had seen in some vision, and that when he was in danger, the stone always got heavy and protected him somehow. That, they used to say, was the reason that no horse he ever rode lasted very long. I do not know about this; maybe people only thought it; but it is a fact that he never kept one horse long. They wore out. I think it was only the power of his great vision that made him great.
--
Black Elk, in Black Elk Speaks : Being the Life Story of a Holy Man of the Ogalala Sioux (1961) as told to John Neihardt

 

Crazy Horse

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From the point of view of semantics, errors must be accidents: if in the extension of "horse" there are no cows, then it cannot be required for the meaning of "horse" that cows be called horses. On the other hand, if "horse" did not mean that which it means, and if it were an error for horses, it would never be possible for a cow to be called "horse." Putting the two things together, it can be seen that the possibility of falsely saying "this is a horse" presupposes the existence of a semantic basis for saying it truly, but not vice versa. If we put this in terms of the crude causal theory, the fact that cows cause one to say "horse" depends on the fact that horses cause one to say "horse"; but the fact that horses cause one to say "horse" does not depend on the fact that cows cause one to say "horse"...

 

Jerry Fodor

 

As for “Grass Mud Horse”, I applaud the one who invented such a pun. Its underlining tone is: I know you do not allow me to say certain things. See, I am completely cooperative, right? Of course I think it inappropriate to utter these obscene words. I need not to demean myself below some level because of you. Even if you force me to say those words, I won’t comply. I want to keep my decency and dignity. Even if you retreat to a barbarian level, I am going to keep my identity as a civilized person. You gonna tell me I can’t do that? So, I say “Grass Mud Horse”, not fxxx your mom. What is “Grass Mud Horse”? It always works hard in harsh conditions. See, it is from the vast grassland. I like it. I love it. This whole thing is too far away from you, out of your jurisdiction. Oh well, why are you always staring at me? Am I not perfectly fine? I am innocent. I have not been snatched away by some crooked folks. I have not been put under their control. And I am not vulgar. Why do you have to worry so much about me?
I am singing a cute children’s song – I AM A GRASS MUD HORSE! Even though it is heard by the entire world, you can’t say I’ve broken the law.

 

Cui Weiping

 

I say it is better to see a horse as a monster than to see it only as a slow substitute for a motor-car. If we have got into that state of mind about a horse as something stale, it is far better to be frightened of a horse because it is a good deal too fresh.

 

Gilbert Keith Chesterton

 

Plato finds it necessary to separate, for example, "horseness" from "horse" and say that horseness is real and fixed and true and unmoving, while the horse is a mere, unimportant, transitory phenomenon. Horseness is pure Idea. The horse that one sees is a collection of changing Appearances, a horse that can flux and move around all it wants to and even die on the spot without disturbing horseness, which is the Immortal Principle and can go on forever in the path of the Gods of old.

 

Robert M. Pirsig