[24] See Christmas Festivities, by the present writer.
[25] Warner mentions this drink as in his days a speciality (1797). He says: ‘We now reached the Beaufort Arms (Crickhowel), where we refreshed ourselves with a bottle of cwrrw or Welsh ale.... I cannot say that it proved agreeable to our palates, though the Cambrians seek it with avidity, and quaff it with the most patient perseverance. Their ancestors, you know, displayed a similar propensity eighteen hundred years ago, and the old Celt frequently sunk under the powerful influence of the ancient cwrrw. It was then, as now, made from barley, but the grain was dried in a peculiar way which gives it a smoky taste, and renders it glutinous, heady, and soporiferous.’ Cf. Pliny, lib. xiv.: ‘Est et occidentis populis sua ebrietas, fruge madida’; and Strabo, lib. iv.: ‘Ligures utuntur potu hordeaceo.’
CHAPTER III.
SAXON PERIOD—continued.
Amongst the kings who, in the seventh century, governed parts of Anglia, Edwin stands out prominently as a beacon of beneficent rule. Two stories concerning him are treasured from childhood, viz. his conversion to Christianity, through the bringing back to his recollection a mysterious vision by Paulinus, and the speech of the royal counsellor, who compared human life to the flitting of a sparrow through a festal hall. But one of his philanthropic measures is of special interest in the present connection. Edwin had been by compulsion a wanderer. He knew the trials of a fugitive’s life. He had experienced the hardships of long journeys on tedious roads which lacked accommodation for travellers; so, with a heart full of sympathy, he caused to be set up in the highways stakes, and ladles chained to them, wherever he had observed a pure spring. Bede remarks that he carried a tufa before him; he deserves that it be never displaced.
The entertaining of strangers seems in these times to have fallen to the clergy: hence the constant injunction to them to attend to hospitality. It is in this sense that Mr. Soames is justified in saying (Anglo-Saxon Church) that clergymen were in fact the innkeepers of those ancient times. One of the Excerpts of Ecgbright enjoins ‘that bishops and priests have an house for the entertainment of strangers, not far from the church.’
It would be naturally expected that the Church should have made some effort to stem the wide-spread inebriety of the Saxon population. And such was the case. We have on record an almost continuous series of ecclesiastical canons, decrees, and anathemas bearing upon the national intemperance. Theodore, seventh Archbishop of Canterbury (668-693), decrees that if a Christian layman drink to excess, he must do a fifteen days’ penance. In the following century, Bede, in a letter to Egbert, Archbishop of York, writes: ‘It is commonly reported of certain bishops that the way they serve Christ is this—They have no one near them of any religious spirit or continence, but only such as are given to laughter, jokes, amusing stories, feasting, drunkenness, and the other snares of a sensual life—men who feed their belly with meats, rather than their souls with the heavenly sacrifice.’
In the middle of the same century, Winfrid, Archbishop of the Germans (upon whom the Pope conferred the name of Boniface), writes to Cuthbert, Archbishop of Canterbury: ‘It is reported that in your dioceses the vice of drunkenness is too frequent; so that not only certain bishops do not hinder it, but they themselves indulge in excess of drink, and force others to drink till they are intoxicated. This is most certainly a great crime for a servant of God to do or to have done, since the ancient canons decree that a bishop or a priest given to drink should either resign or be deposed. And Truth itself has said: “Take heed to yourselves lest at any time your heart be overcharged with surfeiting and drunkenness;” and St. Paul, “Be not drunk with wine wherein is luxury;” and the Prophet Isaias, “Woe to you that are mighty to drink wine, and men of strength at drunkenness.” This is an evil peculiar to pagans, and to our race. Neither the Franks, nor the Gauls, nor the Lombards, nor the Romans, nor the Greeks commit it. Let us then repress this iniquity by decrees of synods and the prohibitions of the Scriptures, if we are able. If we fail, at least, by avoiding and denouncing it, let us clear our own souls from the blood of the reprobate.’
This great Anglo-Saxon missionary not only preached but practised. His Benedictine monks he describes as men of strict abstinence, who used neither flesh, wine, nor strong drink.