“Horses are of a breed unique to Fantasyland. They are capable of galloping full-tilt all day without a rest. Sometimes they do not require food or water. They never cast shoes, go lame or put their hooves down holes, except when the Management deems it necessary, as when the forces of the Dark Lord are only half an hour behind. They never otherwise stumble. Nor do they ever make life difficult for Tourists by biting or kicking their riders or one another. They never resist being mounted or blow out so that their girths slip, or do any of the other things that make horses so chancy in this world. For instance, they never shy and seldom whinny or demand sugar at inopportune moments. But for some reason you cannot hold a conversation while riding them. If you want to say anything to another Tourist (or vice versa), both of you will have to rein to a stop and stand staring out over a valley while you talk. Apart from this inexplicable quirk, horses can be used just like bicycles, and usually are. Much research into how these exemplary animals come to exist has resulted in the following: no mare ever comes into season on the Tour and no stallion ever shows an interest in a mare; and few horses are described as geldings. It therefore seems probable that they breed by pollination. This theory seems to account for everything, since it is clear that the creatures do behave more like vegetables than mammals. Nomads appears to have a monopoly on horse-breeding. They alone possess the secret of how to pollinate them.”

“She stalked off into the trees, wishing she could just saddle her horse and ride home. She was a good horse, a chestnut mare with a white blaze on her forehead. She could gallop off and never see any of them, unless she wanted to. Only then she'd have no one to scout ahead of her, or watch behind, or stand guard while she napped, and when the gold cloaks caught her, she's be all alone. It was safer to stay with Yoren and the others.”

“OK, so this is the story of a Chinese father and son and their best horse. The horse runs away, for no reason, and lives with some nomads across the border. The son is very upset that the horse has gone, and the father says to him, "What makes you so sure this isn't a blessing?" Then the horse comes back, a few months later, with a beautiful nomad stallion. The son is thrilled, but the father says to him, "What makes you so sure this isn't a disaster?" The son loves riding the new horse, but one day falls and breaks his leg. Everyone is sad for him, and his father says, wait for it, "What makes you so sure this isn't a blessing?" At some point the nomads invade, and every able-bodied young man has to go off to battle. The nomads basically wipe out all the men, but the son is safe because he is lame, and so he and his father live on and look after one another.”

“Do you intend to come over here and mount your horse, or are you wanting to stare at my backside for the rest of the day? (Ewan)”

“You know, for a while there we kept horses for the boys, and we had a mare that had broken down. Couldn't ride it... You could feed it and brush it and water it and all. Sometimes, I've thought that's what most marriages get to. A horse you still care a little about but cannot any longer ride.”

“All the same,” I said, “when you read the prints in the snow and the evidence of the branches, you did not yet know Brunellus. In a certain sense those prints spoke of all horses, or at least all horses of that breed. Mustn’t we say, then, that the book of nature speaks to us only of essences, as many distinguished theologians teach?”“Not entirely, dear Adso,” my master replied. “True, that kind of print expressed to me, if you like, the idea of ‘horse,’ the verbum mentis, and would have expressed the same to me wherever I might have found it. But the print in that place and at that hour of the day told me that at least one of all possible horses had passed that way. So I found myself halfway between the perception of the concept ‘horse’ and the knowledge of an individu?al horse. And in any case, what I knew of the universal horse had been given me by those traces, which were singular. I could say I was caught at that moment between the singularity of the traces and my ignorance, which assumed the quite diaphanous form of a univer?sal idea. If you see something from a distance, and you do not understand what it is, you will be content with defining it as a body of some dimension. When you come closer, you will then define it as an animal, even if you do not yet know whether it is a horse or an ass. And finally, when it is still closer, you will be able to say it is a horse even if you do not yet know whether it is Brunellus or Niger. And only when you are at the proper distance will you see that it is Brunellus (or, rather, that horse and not another, however you decide to call it). And that will be full knowledge, the learning of the singular. So an hour ago I could expect all horses, but not because of the vastness of my intellect, but because of the paucity of my deduction. And my intellect’s hunger was sated only when I saw the single horse that the monks were leading by the halter. Only then did I truly know that my previous reasoning, had brought me close to the truth. And so the ideas, which I was using earlier to imagine a horse I had not yet seen, were pure signs, as the hoofprints in the snow were signs of the idea of ‘horse’; and sins and the signs of signs are used only when we are lacing things.”