[Footnote G: The following is Schlegel's philosophy of transubstantiation--"Though it be true, that in the Holy Scriptures, in accordance with the symbolical nature of man, there is much that is generally symbolical, and symbolically to be understood; yet when a symbol proceeds immediately from God, it can in this case be nothing less than substantial; it cannot be a mere sign, it must also be something actual; otherwise it would be as if one would palm on the eternal LOGOS, who is the ground of all existence and all knowledge, words without meaning and without power. Quite natural, therefore, it must be regarded, i.e. quite suitable to the nature of the thing, although _per se_ certainly supernatural, and surpassing all comprehension, when that highest symbol which forms the proper principle of unity, and the living central point of Christianity, is perceived to possess this character, that it is at once the sign and the thing signified. For now, that on the high altar of divine love the one great sacrifice has been accomplished for ever, and no flame more can rise from it save the inspiration of a pure God-united will, that solemn act by which the bond formed between the soul and God is from time to time revealed, can consist in nothing else than this--that here the essential substance of the divine power and the divine love is in all its lively fullness communicated to, and received by man, as the miraculous sign of his union with God."--_Philosophie des Lebene_, p. 376. On the logic of this remarkable passage, those who are strong in Mill and Whately may decide; its orthodoxy belongs to the consideration of the Tridentine doctors.]