But a far higher grade is revealed by animal painting and sculpture. Of the latter we have some important antique remains; for example, horses at Venice, on Monte Cavallo, and on the Elgin Marbles, also at Florence in bronze and marble; the ancient boar, howling wolves, the lions in the arsenal at Venice, also in the Vatican a whole room almost filled with ancient animals, &c. In these representations the objective side of æsthetic pleasure obtains a marked predominance over the subjective. The peace of the subject which knows these Ideas, which has silenced its own will, is indeed present, as it is in all æsthetic contemplation; but its effect is not felt, for we are occupied with the restlessness and impetuosity of the will represented. It is that very will, which constitutes our own nature, that here appears to us in forms, in which its manifestation is not, as in us, controlled and tempered by intellect, but exhibits itself in stronger traits, and with a distinctness that borders on the grotesque and monstrous. For this very reason there is no concealment; it is free, naïve, open as the day, and this is the cause of our interest in animals. The characteristics of species appeared already in the representation of plants, but showed itself only in the forms; here it becomes much more distinct, and expresses itself not only in the form, but in the action, position, and mien, yet always merely as the character of the species, not of the individual. This knowledge of the Ideas of higher grades, which in painting we receive through extraneous means, we may gain directly by the pure contemplative perception of plants, and observation of beasts, and indeed of the latter in their free, natural, and unrestrained state. The objective contemplation of their manifold and marvellous forms, and of their actions and behaviour, is an instructive lesson from the great book of nature, it is a deciphering of the true _signatura rerum_.(53) We see in them the manifold grades and modes of the manifestation of will, which in all beings of one and the same grade, wills always in the same way, which objectifies itself as life, as existence in such endless variety, and such different forms, which are all adaptations to the different external circumstances, and may be compared to many variations on the same theme. But if we had to communicate to the observer, for reflection, and in a word, the explanation of their inner nature, it would be best to make use of that Sanscrit formula which occurs so often in the sacred books of the Hindoos, and is called Mahavakya, i.e., the great word: “_Tat twam asi_,” which means, “this living thing art thou.”