rick Schlegel, the learned,
the profound, the comprehensive, should believe in Transubstantiation,[G]
let him look at a broader aspect of history than that of German books,
and ask himself--Did Isabella of Castile--the gentle, the noble, the
generous--establish the Inquisition, or allow Ximenes to establish it? In
a world which surrounds us on all sides with apparent contradictions, he
who admits a real one now and then into his faith, or into his practice,
is neither a fool nor a monster.

[Footnote F: Varnhagen Von Ense, Rahel's Umgang, i. p. 227. "Er war
auf besondere Weise Katholisch, und hatte seine Geistesfreiheit dabei
gar nicht aufgegeben."]

[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.]

In his political opinions, Schlegel maintained the same grand consistency
that characterizes his religious philosophy. He had more sense,