As, therefore, it appears from all evidence that it is the sense of felicity which we first desire in organic form, it is evident from reason, as demonstrable by experience, that those forms will be the most beautiful (always, observe, leaving typical beauty out of the question) which exhibit most of power, and seem capable of most quick and joyous sensation. Hence we find gradations of beauty from the apparent impenetrableness of hide and slow motion of the elephant and rhinoceros, from the foul occupation of the vulture, from the earthy struggling of the worm, to the brilliancy of the butterfly, the buoyancy of the lark, the swiftness of the fawn and the horse, the fair and kingly sensibility of man. Sec. 8. The second perfection of the theoretic faculty as concerned with life is justice of moral judgment. Thus far then, the theoretic faculty is concerned with the happiness of animals, and its exercise depends on the cultivation of the affections only. Let us next observe how it is concerned with the moral functions of animals, and therefore how it is dependent on the cultivation of every moral sense. There is not any organic creature, but in its history and habits it shall exemplify or illustrate to us some moral excellence or deficiency, or some point of God's providential government, which it is necessary for us to know. Thus the functions and the fates of animals are distributed to them, with a variety which exhibits to us the dignity and results of almost every passion and kind of conduct, some filthy and slothful, pining and unhappy; some rapacious, restless, and cruel; some ever earnest and laborious, and, I think, unhappy in their endless labor, creatures, like the bee, that heap up riches and cannot tell who shall gather them, and others employed like angels in endless offices of love and praise. Of which when, in right condition of mind, we esteem those most beautiful, whose functions are the most noble, whether as some, in mere energy, or as others, in moral honor, so that we look with hate on the foulness of the sloth, and the subtlety of the adder, and the rage of the hyena: with the honor due to their earthly wisdom we invest the earnest ant and unwearied bee; but we look with full perception of sacred function to the tribes of burning plumage and choral voice.[34] And so what lesson we might receive for our earthly conduct from the creeping and laborious things, was taught us by that earthly king who made silver to be in Jerusalem as stones (yet thereafter was less rich towards God). But from the lips of an heavenly King, who had not where to lay his head, we were taught what lesson we have to learn from those higher creatures who sow not, nor reap, nor gather into barns, for their Heavenly Father feedeth them. Sec. 9. How impeded. Sec. 10. The influence of moral signs in expression.