The Horseman’s Seat:
THE principles and rules which have hitherto been given for the horseman’s seat are various, and even opposite, according as they have been adopted by different masters, and taught in different countries, almost by each master in particular; and every nation having certain rules and notions of their own. Let us see, however, if art has discovered nothing that is certain and invariably true.—The Italians, the Spaniards, the French and, in a word, every country where Riding is in repute, adopt each a posture which is peculiar to themselves: the foundation of their general notions is the same, but each country has prescribed rules for the placing the man on the saddle.
This contrariety of opinions which have their origin more in prejudice than in truth and reality, has given rise to many vain reasonings and speculations, each System having its followers; and as if truth was not always the same, and unchangeable, but at liberty to assume various and even opposite shapes; sometimes one opinion prevailed, sometimes another, insomuch that those who understand nothing of the subject, but yet are desirous of being informed, by searching it to the bottom, have hitherto been lost in doubt and perplexity.
There is nevertheless a sure and infallible method, by the assistance of which it would be very easy to overturn all these systems; but not to enter into a needless detail of the extravagant notions, which the Seat alone has given rise to; I will here endeavour to trace it from principles by so much the more solid, as their authority will be supported by the most convincing and self evident reasons.
In order to succeed in an art where the mechanism of the body is absolutely necessary, and where each part of the body has its proper functions, which are peculiar to that part; it is most certain that all and every part of the body should be in a natural posture: were they in an imperfect situation they would want that ease and freedom which is inseparable from grace; and as every motion which is constrained being false in itself, and incapable of justness, it is clear that the part so constrained and forced would throw the whole into confusion; because each part belonging to and depending upon the whole body, and the body partaking of the constraint of its parts, can never feel that fixed point, that just counterpoise and equality, in which alone a fine and just execution consists.
The objects to which a master, anxious for the advancement of his pupil, should attend, are infinite. To little purpose will it be to keep the strictest eye upon all the parts and Limbs of his pupil’s Body; in vain will he endeavour to remedy all the defects and faults which are found in the posture of almost every scholar in the beginning, unless he is intimately acquainted with the close [dependance] and connexion there is between the motions of one part of the body with the rest; a correspondence caused by the reciprocal action of the muscles, which govern and direct them: unless, therefore, he is master of this secret, and has his clue to the labyrinth, he will never attain the end he proposes; particularly in his first lessons, upon which the success of the rest always depend. These principles being established we may reason in consequence of them with clearness.
In horsemanship, the Body of man is divided into three parts; two of which are moveable, the third immoveable.
The first of the two moveable parts is the Trunk or Body, down to the Waist; the second is from the Knees to the Feet; so that the immoveable part is between the waist and the knees. The parts then which ought to be without motion are the Fork, or Twist of the horseman, and his thighs; now that these parts should be kept without motion, they ought to have a certain hold and center to rest upon, which no motion that the horse can make can disturb or loosten; this point or center is the basis of the hold which the horseman has upon his horse, and is what is called the Seat; now if the seat is nothing else but this point or center, it must follow, that not only the true grace, but the symmetry and true proportion of the whole attitude depend upon those parts of the body that are immoveable.