Brunswick’s fated chieftain,
conveyed an idea of magnitude which the so-called “high hall” did not in reality possess.
Archbishop Whately here said: “If we may be permitted without breach of good manners to speak of Waterloo in the presence of Prince Napoleon, I may remark that the correction of the very minor error just made by Lord William, though exceedingly interesting is not of great importance. Though contradicted again and again, the report still circulates, and is still believed, that the Duke of Wellington was surprised on the eve of the battle of Waterloo by the rapid march of the emperor, and was thus taken at a disadvantage.”
“I never believed the report,” said the Prince, “though I have my own views about the battle. I visited Waterloo in the winter of 1832, with what feelings you may imagine.”
“The truth as regards the alleged surprise,” said the Archbishop, “appears to be, as Lord Byron explained in a note to the passage in ‘Childe Harold,’ that the Duke had received intelligence of Napoleon’s march, and at first had the idea of requesting the Duchess of Richmond to countermand the ball; but, on reflection, considered it desirable that the people of Brussels should be kept in ignorance of the course of events. He, therefore, desired the duchess to let the ball proceed, and gave commands to all the general officers who had been invited to appear at it, each taking care to quit the room at ten o’clock quietly, and without giving any notification, except to each of the under officers, to join their respective divisions en route. There is no doubt that many of the subalterns who were not in the secret were surprised at the suddenness of the order.”
“I heard, when I visited the field of Waterloo less than a month ago,” I said, “that many of the officers joined the march in their dancing shoes, so little time was left for them to obey orders.”
“It has been proved to the satisfaction of every real inquirer into the facts,” said Mr. Rogers, “that as far as the duke himself and his superior officers were concerned, there was no surprise in the matter. You know the daring young lady, who presumed on her beauty to be forgiven for her impertinence, who asked the Duke point-blank at an evening party whether he had not been surprised at Waterloo. ‘Certainly not!’ he replied ‘but I am now.’”
“A proper rebuke,” said Lord William, “I hope the lady felt it.”
Byron, in the beautiful stanzas to which allusion has been made, describes the wood of Soignes, erroneously called Soignies, in the environs of Brussels, a portion of the great Forest of Ardennes:
And Ardennes waves above them her green leaves,
Dewy with Nature’s tear-drops as they pass.
Grieving, if aught inanimate e’er grieves,
Over the unreturning brave.
In a note to this passage he speaks of Ardennes as famous in Boiardo’s “Orlando,” as immortal in Shakespeare’s “As You Like It.” Whatever may have been the case with Boiardo, it is all but certain that Shakespeare’s “Arden” was not the Ardennes near Brussels, but the forest of Arden, in Warwickshire, near his native town of Stratford-on-Avon. He frequented this “Arden” in his youth, perhaps in chasing the wild deer of Sir Thomas Lucy, perhaps in love-rambles with Anne Hathaway. Portions of this English forest still remain, containing in a now enclosed park – the property of a private gentleman – some venerable oak trees, one of which as I roughly measured it with my walking-stick is upwards of thirty feet in circumference within a yard of the ground. This tree, with several others still standing, must have been old in the days of Shakespeare; and in the shadow of which he himself may have reclined in the happy days ere he went to London in search of fame and fortune. “Arden,” spelled Ardennes in French, is a purely Celtic word, meaning the high forest, from Ard, high, and Airdean, heights. The English district is still called “Arden,” and the small town of Henley, within its boundaries, is described as Henley-in-Arden to distinguish it from the many other Henleys that exist in England.
Lord William Lennox married the once celebrated cantatrice, Miss Wood, from whom he was divorced. He was a somewhat voluminous author of third-rate novels, and a frequent contributor to the periodical press. He died in 1880, in his eighty-first year.
Dr. Whately, Archbishop of Dublin, was the author of a very able treatise on Logic and Rhetoric, long the text-book of the schools; and also of a once famous jeu d’esprit entitled “Historic Doubts concerning Napoleon Buonaparte,” in which he proved irrefragably by false logic likely to convince idle and unthinking readers, that no such person as Napoleon Buonaparte ever did exist or could have existed. In this clever little work he ridiculed, under the guise of seeming impartiality and critical acumen, the many attempts that had been made, especially by French writers of the school of Voltaire, to prove that Jesus Christ was a purely imaginary character, as much a myth as the gods of Grecian and Roman mythology. Mr. Greville, in his “Memoirs of the Courts of George III., George IV., and William IV.,” records that he met Whately, Archbishop of Dublin, at a dinner-party, and describes him “as a very ordinary man in appearance and conversation, with something pretentious in his talk, and as telling stories without point.” Nevertheless he admitted him to be “a very able man.” My opinion of the Archbishop was far more favorable. The first thing that struck me with regard to him was the clear precision of his reasoning, as befitted a man who had written with such undoubted authority on Logic and Rhetoric, and the second his rare tolerance for all conscientious differences of opinion on religious matters. Two years previously I had sat next to him on the platform of the inaugural meeting held by the members of The Athenæum at Manchester in support of that institution. Several bishops had been invited, and had signified their intention to be present, but all of them except Dr. Whately had withdrawn as soon as it was publicly announced that Mr. George Dawson, a popular lecturer and Unitarian preacher of advanced opinions, was to address the audience. Mr. Dawson, who was at the time a very young man, spoke with considerable eloquence and power, and impressed the audience favorably, the Archbishop included. “I think,” said Dr. Whately, turning to me at the conclusion of the speech, “that my reverend brethren would have taken no harm from being present to-night, and more than one of them, whom I could name, would be all the better if they could preach with as much power and spirit, as this boy has displayed in his speech.” On another occasion, when I was in Dublin in 1849. I heard that several ultra-orthodox Protestant clergymen in the city had been heard to express regret that Dr. Whately was so lax in his religious belief, and set so bad an example to his clergy. I asked in what manner, and was told in reply that he had publicly spoken of Dr. Daniel Murray, the Roman Catholic Archbishop of Dublin, then in his 81st year, as “a good man, a very good man,” adding the hope that he himself should be found worthy to meet Murray in Heaven.
This large-minded prelate died in 1863, in his seventy-seventh year.
IV
It was in the summer of 1844, a few days after the interment in Westminster Abbey of Thomas Campbell, the poet, author of the “Pleasures of Hope” and many other celebrated poems, that I received an invitation to breakfast with Samuel Rogers, to meet the Rev. Dr. Milman, the officiating clergyman on that solemn occasion. There were two other guests besides myself; the Rev. Alexander Dyce, well known as a commentator on Shakespeare, and Mr. Thomas Miller – originally a basket-maker – who had acquired considerable reputation as a poet and novelist and a hard-working man of letters.
Dr. Milman was at the time rector of St. Margaret’s – the little church that stands close to Westminster Abbey and interferes greatly with the view of that noble cathedral. He was afterwards Dean of St. Paul’s, and was known to fame as the author of the successful tragedy of “Fazio,” of many poetical volumes of no great merit, and of a “History of the Jews” and a “History of Christianity,” both of which still retain their reputation.
The conversation turned principally on the funeral of the poet, at which both Mr. Dyce and myself had been present. The pall-bearers were among the most distinguished men of the time, for their rank, their talent, and their high literary and political positions. They included Sir Robert Peel, Lord Brougham, Lord