The Best of the World's Classics (All 10 Volumes). Henry Cabot Lodge
bend to him; for sometimes a different horse will present himself, and the same horse will not always be equally obedient. …
When he has taken his seat, whether on the horse's bare back or on the cloth, we do not like that he should sit as if he were on a carriage-seat, but as if he were standing upright with his legs somewhat apart, for thus he will cling more firmly to the horse with his thighs, and keeping himself erect, he will be able to throw a javelin, or to strike a blow on horseback, if it be necessary, with greater force.
But it is necessary to allow the leg, as well as the foot, to hang loose from the knee; for if a rider keep his leg stiff, and strike it against anything, it may be broken; but if the leg hang easy, and anything strikes against it, it will yield, and yet not move the thigh from its position.
A rider should also accustom himself to keep the parts of his body above the hips as flexible as possible; for he will by this means be better able to exert himself, and if any person should drag or push him, he will be less likely to be thrown off.
Let it be observed, that when he is seated on the horse's back, he must first teach the horse to stand quiet, until he has drawn up his mantle, if necessary, and adjusted the reins, and taken hold of his lance in such a way as it may most conveniently be carried. Then let him keep his left arm close to his side; for in such an attitude a rider appears most graceful and his hand has the greatest power.
As to reins, we approve of such as are equally balanced, and not weak, or slippery, or too thick, so that the hand which holds them may be able also to hold the spear when it is necessary.
When the rider gives the signal to the horse to start, let him begin to advance at a walking pace, as this pace is least likely to disturb the horse. Let him hold the reins, if the horse be inclined to hold down his head, rather high, but if he be more disposed to carry it erect, let him keep them lower, for thus he will best set off the horse's figure. After a little, if he trot at his natural pace, he will find his limbs become pliant without inconvenience, and will come with the greatest readiness to obey the whip. Since too it is the most approved practise to set off toward the left side, the horse will most readily start on that side, if, when he lifts, as he is trotting, the right foot, the rider then give him the signal to gallop. For, being then about to raise the left foot, he will thus start with that foot; and just at the moment that the rider turns him to the left, he will make the first spring in his gallop; for a horse, when he is turned to the right, naturally leads off with the right foot, and when turned to the left, with the left foot.
FOOTNOTES:
[54] From the treatise, "On Horsemanship." Translated by J. S. Watson. Mahaffy says this treatise on the horse "shows an insight into the character of horses which would do credit to a modern book." Most readers of the treatise who are familiar with horses have remarked how true it all is of the horse as we know him to-day. One commentator has remarked that the book reads as if it might have been written by some educated man professionally attached to racing stables.
[55] The ancients did not use the stirrup; nor did they have a saddle in the modern sense of the word.
PLATO
Born in Ægina of aristocratic parents about 427 b.c.; died in Athens in 347; originally called Aristocles and surnamed Plato because of his broad shoulders; a disciple of Socrates and a teacher of Aristotle; was the founder of the Academic school; in his youth a successful gymnast, soldier, and poet; traveled in Egypt, Sicily, and Magna Græcia; arrested in Syracuse by Dionysius, the tyrant, and sold as a slave in Ægina, where he was released and returned to Athens; revisited Syracuse in 367 and 361; lived afterward in Athens until his death, which occurred at a marriage feast.[56]
I
THE IMAGE OF THE CAVE[57]
After this, I said, imagine the enlightenment or ignorance of our nature in a figure. Behold: human beings living in a sort of underground den, which has a mouth open toward the light and reaching all across the den; they have been here from their childhood, and have their legs and necks chained so that they can not move, and can see only before them; for the chains are arranged in such a manner as to prevent them from turning round their heads. At a distance above and behind them the light of a fire is blazing, and between the fire and the prisoners there is a raised way; and you will see, if you look, a low wall built along the way, like the screen which marionette-players have before them, over which they show the puppets.
I see, he[58] said.
And do you see, I said, men passing along the wall carrying vessels, which appear over the wall; also figures of men and animals, made of wood and stone and various materials; and some of the passengers, as you would expect, are talking, and some of them are silent?
That is a strange image, he said, and they are strange prisoners.
Like ourselves, I replied; and they see only their own shadows, or the shadows of one another, which the fire throws on the opposite wall of the cave.
True, he said; how could they see anything but the shadows if they were never allowed to move their heads?
And of the objects which are being carried in like manner they would see only the shadows.
Yes, he said.
And if they were able to talk to one another, would they not suppose that they were naming what was actually before them.
Very true.
And suppose further that the prison had an echo which came from the other side, would they not be sure to fancy that the voice which they heard was that of a passing shadow?
No question, he replied.
There can be no question, I said, that the truth would be to them just nothing but the shadows of the images.
That is certain.
And now look again, and see how they are released and cured of their folly. At first, when any one of them is liberated and compelled suddenly to go up and turn his neck round and walk and look at the light, he will suffer sharp pains; the glare will distress him, and he will be unable to see the realities of which in his former state he had seen the shadows; and then imagine some one saying to him that what he saw before was an illusion, but that now he is approaching real being and has a truer sight and vision of more real things—what will be his reply? And you may further imagine that his instructor is pointing to the objects as they pass and requiring him to name them—will he not be in a difficulty? Will he not fancy that the shadows which he formerly saw are truer than the objects which are now shown to him?
Far truer.
And if he is compelled to look at the light, will he not have a pain in his eyes which will make him turn away to take refuge in the objects of vision which he can see, and which he will conceive to be clearer than the things which are now being shown to him?
True, he said.
And suppose, once more, that he is reluctantly dragged up a steep and rugged ascent, and held fast and forced into the presence of the sun himself, do you not think that he will be pained and irritated, and when he approaches the light he will have his eyes dazzled,