the head and mane; as until the upper parts are clean, it is vain to
cleanse the lower; then, as regards the rest of the body, first brush
up the hair, by help of all the ordinary implements for cleansing, and
then beat out the dust, following the lie of the hair. The hair on the
spine (and dorsal region) ought not to be touched with any instrument
whatever; the hand alone should be used to rub and smooth it, and in
the direction of its natural growth, so as to preserve from injury
that part of the horse's back on which the rider sits.

The head should be drenched with water simply; for, being bony, if you
try to cleanse it with iron or wooden instruments injury may be
caused. So, too, the forelock should be merely wetted; the long hairs
of which it is composed, without hindering the animal's vision, serve
to scare away from the eyes anything that might trouble them.
Providence, we must suppose,[6] bestowed these hairs upon the horse,
instead of the large ears which are given to the ass and the mule as a
protection to the eyes.[7] The tail, again, and mane should be washed,
the object being to help the hairs to grow--those in the tail so as to
allow the creature the greatest reach possible in brushing away
molesting objects,[8] and those of the neck in order that the rider
may have as free a grip as possible.

[6] Lit. "The gods, we must suppose, gave . . ."

[7] Lit. "as defences or protective bulwarks."

[8] Insects, etc.

Mane, forelock, and tail are triple gifts bestowed by the gods upon
the horse for the sake of pride and ornament,[9] and here is the
proof: a brood mare, so long as her mane is long and flowing, will not
readily suffer herself to be covered by an ass; hence breeders of
mules take care to clip the mane of the mare with a view to
covering.[10]

[9] {aglaias eneka} (a poetic word). Cf. "Od." xv. 78; xvii. 310.

[10] For this belief Schneid. cf Aristot. "H. A." vi. 18; Plin. viii.
    42; Aelian, "H. A." ii. 10, xi. 18, xii. 16, to which Dr. Morgan
    aptly adds Soph. "Fr." 587 (Tyro), a beautiful passage, {komes de
    penthos lagkhano polou diken, k.t.l.} (cf. Plut. "Mor." 754 A).

Washing of the legs we are inclined to dispense with--no good is done
but rather harm to the hoofs by this daily washing. So, too, excessive
cleanliness of the belly is to be discouraged; the operation itself is
most annoying to the horse; and the cleaner these parts are made, the
thicker the swarm of troublesome things which collect beneath the
belly. Besides which, however elaborately you clean these parts, the
horse is no sooner led out than presently he will be just as dirty as
if he had not been cleaned. Omit these ablutions then, we say; and
similarly for the legs, rubbing and currying by hand is quite
sufficient.

VI

We will now explain how the operation of grooming may be performed
with least danger to oneself and best advantage to the horse. If the
groom attempts to clean the horse with his face turned the same way as
the horse, he runs the risk of getting a knock in the face from the
animal's knee or hoof. When cleaning him he should turn his face in
the opposite direction to the horse, and planting himself well out of
the way of his leg, at an angle to his shoulder-blade, proceed to rub
him down. He will then escape all mischief, and he will be able to
clean the frog by folding back the hoof. Let him clean the hind-legs
in the same way.

The man who has to do with the horse should know, with regard to this
and all other necessary operations, that he ought to approach as
little as possible from the head or the tail to perform them; for if
the horse attempt to show vice he is master of the man in front and
rear. But by approaching from the side he will get the greatest hold
over the horse with the least risk of injury to himself.

When the horse has to be led, we do not approve of leading him from in
front, for the simple reason that the person so leading him robs
himself of his power of self-protection, whilst he leaves the horse
freedom to do what he likes. On the other hand, we take a like
exception to the plan of training the horse to go forward on a long
rein[1] and lead the way, and for this reason: it gives the horse the
opportunity of mischief, in whichever direction he likes, on either
flank, and the power also to turn right about and face his driver. How
can a troop of horses be kept free of one another, if driven in this
fashion from behind?--whereas a horse accustomed to be led from the
side will have least power of mischief to horse or man, and at the
same time be in the best position to be mounted by the rider at a
moment's notice, were it necessary.

[1] See a passage from Strattis, "Chrys." 2 (Pollux, x. 55), {prosage
    ton polon atrema, proslabon ton agogea brakhuteron. oukh oras oti
    abolos estin}.

In order to insert the bit correctly the groom should, in the first
place, approach on the near[2] side of the horse, and then throwing
the reins over his head, let them drop loosely on the withers; raise
the headstall in his right hand, and with his left present the bit. If
the horse will take the bit, it is a simple business to adjust the
strap of the headstall; but if he refuses to open his mouth, the groom
must hold the bit against the teeth and at the same time insert the
thumb[3] of his left hand inside the horse's jaws. Most horses will
open their mouths to that operation. But if he still refuses, then the
groom must press the lip against the tush[4]; very few horses will
refuse the bit, when that is done to them.[5]

[2] Lit. "on the left-hand side."

[3] {ton megan daktulon}, Hdt. iii. 8.

[4] i.e. "canine tooth."

[5] Or, "it is a very exceptional horse that will not open his mouth
    under the circumstances."

The groom can hardly be too much alive to the following points * * *
if any work is to be done:[6] in fact, so important is it that the
horse should readily take his bit, that, to put it tersely, a horse
that will not take it is good for nothing. Now, if the horse be bitted
not only when he has work to do, but also when he is being taken to
his food and when he is being led home from a ride, it would be no
great marvel if he learnt to take the bit of his own accord, when
first presented to him.

[6] Reading with L. Dind. {khre de ton ippokomon kai ta oiade . . .
    paroxunthai, ei ti dei ponein}, or if as Schneid., Sauppe, etc.,
    {khre de ton ippon me kata toiade, k.t.l.}, transl. "the horse
    must not be irritated in such operations as these," etc.; but
    {toiade} = "as follows," if correct, suggests a lacuna in either
    case at this point.

It would be good for the groom to know how to give a leg up in the
Persian fashion,[7] so that in case of illness or infirmity of age the
master himself may have a man to help him on to horseback without
trouble, or, if he so wish, be able to oblige a friend with a man to
mount him.[8]

[7] Cf. "Anab." IV. iv. 4; "Hipparch," i. 17; "Cyrop." VII. i. 38.

[8] An {anaboleus}. Cf. Plut. "C. Gracch." 7.

The one best precept--the golden rule--in dealing with a horse is
never to approach him angrily. Anger is so devoid of forethought that
it will often drive a man to do things which in a calmer mood he will
regret.[9] Thus, when a horse is shy of any object and refuses to
approach it, you must teach him that there is nothing to be alarmed
at, particularly if he be a plucky animal;[10] or, failing that, touch
the formidable object yourself, and then gently lead the horse up to
it. The opposite plan of forcing the frightened creature by blows only
intensifies its fear, the horse mentally associating the pain he
suffers at such a moment with the object of suspicion, which he
naturally regards as its cause.

[9] Cf. "Hell." v. iii. 7 for this maxim.

[10] Al. "if possibly by help of another and plucky animal."

If, when the groom brings up the horse to his master to mount, he
knows how to make him lower his back,[11] to facilitate mounting, we
have no fault to find. Still, we consider that the horseman should
practise and be able to mount, even if the horse does not so lend
himself;[12] since on another occasion another type of horse may fall
to the rider's lot,[13] nor can the same rider be always served by the
same equerry.[14]

[11] {upobibazesthai}. See above, i. 14; Pollux, i. 213; Morgan ad
    loc. "Stirrups were unknown till long after the Christian era
    began."

[12] Or, "apart from these good graces on the animal's part."

[13] As a member of the cavalry.

[14] Reading {allo}. Al. reading {allos} with L. D., "and the same
    horse will at one time humour you in one way and again in
    another." Cf. viii. 13, x. 12, for {uperetein} of the horse.

VII

The master, let us suppose, has received his horse and is ready to
mount.[1] We will now prescribe certain rules to be observed in the
interests not only of the horseman but of the animal which he
bestrides. First, then, he should take the leading rein, which hangs
from the chin-strap or nose-band,[2] conveniently in his left hand,
held slack so as not to jerk the horse's mouth, whether he means to
mount by hoisting himself up, catching hold of the mane behind the
ears, or to vault on to horseback by help of his spear. With the right
hand he should grip the reins along with a tuft of hair beside the
shoulder-joint,[3] so that he may not in any way wrench the horse's
mouth with the bit while mounting. In the act of taking the spring off
the ground for mounting,[4] he should hoist his body by help of the
left hand, and with the right at full stretch assist the upward
movement[5] (a position in mounting which will present a graceful
spectacle also from behind);[6] at the same time with the leg well
bent, and taking care not to place his knee on the horse's back, he
must pass his leg clean over to the off side; and so having brought
his foot well round, plant himself firmly on his seat.[7]

[1] Reading {otan . . . paradexetai . . . os anabesomenos}. Or,
    reading {otan paradexetai ton ippea (sc. o. ippos) ws
    anabesomenon}, transl. "the horse has been brought round ready for
    mounting."