“Assuredly Religion was no nebulous abstraction for him. He consistently emphasized his own belief in what he called the Eternal Truths; in an Omnipotent, Omnipresent, and All-loving God, Who has revealed Himself through the human attribute of the highest self-sacrificing love; in the freedom of the human will; and in the immortality of the soul. But he asserted that ‘Nothing worthy proving can be proven,’ and that even as to the great laws which are the basis of Science, ‘We have but faith, we cannot know.’ He dreaded the dogmatism of sects and rash definitions of God. ‘I dare hardly name His Name,’ he would say, and accordingly he named Him in ‘The Ancient Sage’ the ‘Nameless.’ ‘But take away belief in the self-conscious personality of God,’ he said, ‘and you take away the backbone of the world.’ ‘On God and God-like men we build our trust.’ A week before his death I was sitting by him, and he talked long of the Personality and of the Love of God, ‘That God, Whose eyes consider the poor,’ ‘Who catereth, even for the sparrow.’ ‘I should,’ he said, ‘infinitely rather feel myself the most miserable wretch on the face of the earth with a God above, than the highest type of man standing alone.’ He would allow that God is unknowable in ‘his whole world-self, and all-in-all,’ and that, therefore, there was some force in the objection made by some people to the word ‘Personality’ as being ‘anthropomorphic,’ and that, perhaps ‘Self-consciousness’ or ‘Mind’ might be clearer to them: but at the same time he insisted that, although ‘man is like a thing of nought’ in ‘the boundless plan,’ our highest view of God must be more or less anthropomorphic: and that ‘Personality,’ as far as our intelligence goes, is the widest definition and includes ‘Mind,’ ‘Self-consciousness,’ ‘Will,’ ‘Love,’ and other attributes of the Real, the Supreme, ‘the High and Lofty One that inhabiteth Eternity, Whose name is Holy.’” And then Lord Tennyson quotes a manuscript note of Jowett’s in which he says:— “Alfred Tennyson thinks it ridiculous to believe in a God and deny his consciousness, and was amused at some one who said of him that he had versified Hegelianism.” He notes also an anecdote of Edward Fitzgerald’s which speaks of a week with Tennyson, when the poet, picking up a daisy, and looking closely at its crimson-tipped leaves, said, “Does not this look like a thinking Artificer, one who wishes to ornament?” Here is a paragraph which will be read with the deepest interest, not only by every lover of poetry, but by every man whose heart has been rung by the most terrible of all bereavements—the loss of a beloved friend. Close as the tie of blood relationship undoubtedly is, it is based upon convention as much as upon nature. It may exist and flourish vigorously when there is little or no community of taste or of thought:—