Читать книгу The Old Inns of England (Vol. 1&2) - Charles G. Harper - Страница 6
CHAPTER II
ОглавлениеTHE ANCIENT HISTORY OF INNS
Inns, hotels, public-houses of all kinds, have a very ancient lineage, but we need not in this place go very deeply into their family history, or stodge ourselves with fossilised facts at the outset. So far as we are concerned, inns begin with the Roman Conquest of Britain, for it is absurd to suppose that the Britons, whom Julius Cæsar conquered, drank beer or required hotel accommodation.
The colonising Romans themselves, of course, were used to inns, and when they covered Britain with a system of roads, hostelries and mere drinking-places of every kind sprang up beside them, for the accommodation and refreshment alike of soldiers and civilians. There is no reason to suppose that the Roman legionary was a less thirsty soul than the modern soldier, and therefore houses that resembled our beer-shops and rustic inns must have been sheer necessaries. There was then the bibulium, where the bibulous boozed to their hearts’ content; and there were the diversoria and caupones, the inns or hotels, together with the posting-houses along the roads, known as mansiones or stabulia.
The bibulium, that is to say, the ale-house or tavern, displayed its sign for all men to see: the ivy-garland, or wreath of vine-leaves, in honour of Bacchus, wreathed around a hoop at the end of a projecting pole. This bold advertisment of good drink to be had within long outlasted Roman times, and indeed still survives in differing forms, in the signs of existing inns. It became the “ale-stake” of Anglo-Saxon and middle English times.
The traveller recognised the ale-stake at a great distance, by reason of its long pole—the “stake” whence those old beer-houses derived their name—projecting from the house-front, with its mass of furze, or garland of flowers, or ivy-wreath, dangling at the end. But the ale-houses that sold good drink little needed such signs, a circumstance that early led to the old proverb, “Good wine needs no bush.”
On the other hand, we may well suppose the places that sold only inferior swipes required poles very long and bushes very prominent, and in London, where competition was great, all ale-stakes early began to vie with one another which should in this manner first attract the attention of thirsty folk. This at length grew to be such a nuisance, and even a danger, that in 1375 a law was passed that all taverners in the City of London owning ale-stakes projecting or extending over the king’s highway “more than seven feet in length at the utmost,” should be fined forty pence and be compelled to remove the offending sign.
We find the “ale-stake” in Chaucer, whose “Pardoner” could not be induced to commence his tale until he had quenched his thirst at one:
But first quod he, her at this ale-stake
I will bothe drynke and byten on a cake.
We have, fortunately, in the British Museum, an illustration of such a house, done in the fourteenth century, and therefore contemporary with Chaucer himself. It is rough but vivid, and if the pilgrim we see drinking out of a saucer-like cup be gigantic, and the landlady, waiting with the jug, a thought too big for her inn, we are at any rate clearly made to see the life of that long ago. In this instance the actual stake is finished off like a besom, rather than with a bush.
AN ALE-STAKE.
From the Louterell Psalter.
The connection, however, between the Roman garland to Bacchus and the mediæval “bush” is obvious. The pagan God of Wine was forgotten, but the advertisment of ale “sold on the premises” was continued in much the same form; for in many cases the “bush” was a wreath, renewed at intervals, and twined around a permanent hoop. With the creation, in later centuries, of distinctive signs, we find the hoop itself curiously surviving as a framework for some device; and thus, even as early as the reign of Edward the Third, mention is found of a “George-in-the-hoop,” probably a picture or carved representation of St. George, the cognisance of England, engaged in slaying the dragon. There were inns in the time of Henry the Sixth by the name of the “Cock-in-the-Hoop”; and doubtless the representation of haughty cockerels in that situation led by degrees to persons of self-sufficient manner being called “Cock-a-hoop,” an old-fashioned phrase that lingered on until some few years since.
In some cases, when the garland was no longer renewed, and no distinctive sign filled the hoop, the “Hoop” itself became the sign of the house: a sign still frequently to be met with, notably at Cambridge, where a house of that name, in coaching days a celebrated hostelry, still survives.
The kind of company found in the ale-stakes—that is to say, the beer-houses and taverns—of the fourteenth century is vividly portrayed by Langland, in his Vision of Piers Plowman. In that long Middle English poem, the work of a moralist and seer who was at the same time, beneath his tonsure and in spite of his orders, something of a man of the world, we find the virtuous ploughman reviewing the condition of society in that era, and (when you have once become used to the ancient spelling) doing so in a manner that is not only readable to moderns, but even entertaining; while, of course, as evidence of social conditions close upon six hundred years ago, the poem is invaluable.
We learn how Beton the brewster met the glutton on his way to church, and bidding him “good-morrow,” asked him whither he went.
“To holy church,” quoth he, “for to hear mass. I will be shriven, and sin no more.”
“I have good ale, gossip,” says the ale-wife, “will you assay it?” And so glutton, instead of going to church, takes himself to the ale-house, and many after him. A miscellaneous company that was. There, with Cicely the woman-shoemaker, were all manner of humble, and some disreputable, persons, among whom we are surprised to find a hermit. What should a hermit be doing in an ale-house? But, according to Langland’s own showing elsewhere, the country was infested with hermits who, refusing restriction to their damp and lonely hermitages, frequented the alehouses, and only went home, generally intoxicated, to their mouldy pallets after they had drunk and eaten their fill and roasted themselves before the fire.
Here, then:
Cesse the souteresse[1] sat on the bench, Watte the warner[2] and hys wyf bothe Thomme the tynkere, and tweye of hus knaues, Hicke the hakeneyman, and Houwe the neldere,[3] Claryce of Cockeslane, the clerk of the churche, An haywarde and an heremyte, the hangeman of Tyborne, Dauwe the dykere,[4] with a dozen harlotes, Of portours and of pyke-porses, and pylede[5] toth-drawers. A ribibour,[6] a ratonere,[7] a rakyer of chepe, A roper, a redynkyng,[8] and Rose the dissheres, Godfrey of garlekehythe, and gryfin the walshe,[9] An vpholderes an hepe.
All day long they sat there, boozing, chaffering, and quarrelling:
There was laughing and louring, and “let go the cuppe,”
And seten so till euensonge and son gen vmwhile,
Tyl glotoun had y-globbed a galoun and a Iille.
By that time he could neither walk nor stand. He took his staff and began to go like a gleeman’s bitch, sometimes sideways and sometimes backwards. When he had come to the door, he stumbled and fell. Clement the cobbler caught him by the middle and set him on his knees, and then, “with all the woe of the world” his wife and his wench came to carry him home to bed. There he slept all Saturday and Sunday, and when at last he woke, he woke with a thirst—how modern that is, at any rate! The first words he uttered were, “Where is the bowl?”
A hundred and fifty years later than Piers Plowman we get another picture of an English ale-house, by no less celebrated a poet. This famous house, the “Running Horse,” still stands at Leatherhead, in Surrey, beside the long, many-arched bridge that there crosses the river Mole at one of its most picturesque reaches. It was kept in the time of Henry the Seventh by that very objectionable landlady, Elynor Rummyng, whose peculiarities are the subject of a laureate’s verse. Elynor Rummyng, and John Skelton, the poet-laureate who hymned her person, her beer, and her customers, both flourished in the beginning of the sixteenth century. Skelton, whose genius was wholly satiric, no doubt, in his Tunning (that is to say, the brewing) of Elynor Rummyng, emphasised all her bad points, for it is hardly credible that even the rustics of the Middle Ages would have rushed so enthusiastically for her ale if it had been brewed in the way he describes.
His long, rambling jingles, done in grievous spelling, picture her as a very ugly and filthy old person, with a face sufficiently grotesque to unnerve a strong man:
For her viságe
It would aswage
A manne’s couráge.
Her lothely lere
Is nothyng clere,
But vgly of chere,
Droupy and drowsy,
Scuruy and lowsy;
Her face all bowsy,
Comely crynkled,
Woundersly wrynkled,
Lyke a rost pygges eare
Brystled wyth here.
Her lewde lyppes twayne,
They slauer, men sayne,
Lyke a ropy rayne:
A glummy glayre:
She is vgly fayre:
Her nose somdele hoked,
And camously croked,
Neuer stoppynge,
But euer droppynge:
Her skin lose and slacke,
Grayned like a sacke;
Wyth a croked backe.
Her eyen jowndy
Are full vnsoundy,
For they are blered;
And she grey-hered:
Jawed like a jetty,
A man would haue pytty
To se how she is gumbed
Fyngered and thumbed
Gently joynted,
Gresed and annoynted
Vp to the knockels;
The bones of her huckels
Lyke as they were with buckles
Together made fast;
Her youth is farre past.
Foted lyke a plane,
Legged lyke a crane;
And yet she wyll iet
Lyke a silly fet.
····· Her huke of Lincoln grene, It had been hers I wene, More than fourty yere; And so it doth apere. For the grene bare thredes Loke lyke sere wedes, Wyddered lyke hay, The woll worne away: And yet I dare saye She thinketh herselfe gaye. ····· She dryueth downe the dewe With a payre of heles As brode as two wheles; She hobles as a gose Wyth her blanket trose Ouer the falowe: Her shone smered wyth talowe, Gresed vpon dyrt That bandeth her skyrt.
ELYNOR RUMMYNG.
And this comely dame
I vnderstande her name
Is Elynor Rummynge,
At home in her wonnynge:
And as men say,
She dwelt in Sothray,
In a certain stede
Bysyde Lederhede,
She is a tonnysh gyb,
The Deuyll and she be syb,
But to make vp my tale,
She breweth nappy ale,
And maketh port-sale
To travelers and tynkers,
To sweters and swynkers,
And all good ale-drynkers,
That wyll nothynge spare,
But drynke tyll they stare
And brynge themselves bare,
Wyth, now away the mare
And let vs sley care
As wyse as a hare.
Come who so wyll
To Elynor on the hyll
Wyth Fyll the cup, fyll
And syt there by styll.
Erly and late
Thyther cometh Kate
Cysly, and Sare
Wyth theyr legges bare
And also theyr fete.
····· Some haue no mony For theyr ale to pay, That is a shrewd aray; Elynor swered, Nay, Ye shall not beare away My ale for nought, By hym that me bought! Wyth, Hey, dogge, hey, Haue these hogges away[10] Wyth, Get me a staffe, The swyne eate my draffe! Stryke the hogges wyth a clubbe, They haue dranke up my swyllyn tubbe.
The unlovely Elynor scraped up all manner of filth into her mash-tub, mixed it together with her “mangy fists,” and sold the result as ale. It is proverbial that “there is no accounting for tastes,” and it would appear as though the district had a peculiar liking for this kind of brew. They would have it somehow, even if they had to bring their food and furniture for it:
Insteede of quoyne and mony,
Some bryng her a coney,
And some a pot wyth honey;
Some a salt, some a spoone,
Some theyr hose, some theyr shoone;
Some run a good trot
Wyth skyllet or pot:
Some fyll a bag-full
Of good Lemster wool;
An huswyfe of trust
When she is athyrst
Such a web can spyn
Her thryft is full thyn.
Some go strayght thyther
Be it slaty or slydder,
They hold the hyghway;
They care not what men say,
Be they as be may
Some loth to be espyd,
Start in at the backesyde,
Over hedge and pale,
And all for good ale.
Some brought walnuts,
Some apples, some pears,
And some theyr clyppying shears.
Some brought this and that,
Some brought I wot ne’re what,
Some brought theyr husband’s hat.
and so forth, for hundreds of lines more.
The old inn—still nothing more than an ale-house—is in part as old as the poem, but has been so patched and repaired in all the intervening centuries that nothing of any note is to be seen within. A very old pictorial sign, framed and glazed, and fixed against the wall of the gable, represents the ill-favoured landlady, and is inscribed: “Elynor Rummyn dwelled here, 1520.”
Accounts we have of the fourteenth-century inns show that the exclusive, solitary Englishman was not then allowed to exist. Guests slept in dormitories, very much as the inmates of common lodging-houses generally do now, and, according to the evidence of old prints, knew nothing of nightshirts, and lay in bed naked. They purchased their food in something the same way as a modern “dosser” in a Rowton House, but their manners and customs were peculiarly offensive. The floors were strewed with rushes; and as guests generally threw their leavings there, and the rushes themselves were not frequently removed, those old interiors must have been at times exceptionally noisome.
Inn-keepers charged such high prices for this accommodation, and for the provisions they sold, that the matter grew scandalous, and at last, in the reign of Edward the Third, in 1349, and again in 1353, statutes were passed ordering hostelries to be content with moderate gain. The “great and outrageous dearth of victuals kept up in all the realm by innkeepers and other retailers of victuals, to the great detriment of the people travelling across the realm” was such that no less a penalty would serve than that any “hosteler or herberger” should pay “double of what he received to the party damnified.” Mayors and bailiffs, and justices learned in the law, were to “enquire in all places, of all and singular, of the deeds and outrages of hostelers and their kind,” but it does not appear that matters were greatly improved.
THE “RUNNING HORSE,” LEATHERHEAD.
It will be observed that two classes of innkeepers are specified in those ordinances. The “hosteler” was the ordinary innkeeper; the “herberger” was generally a more or less important and well-to-do merchant who added to his income by “harbouring”—that is to say, by boarding and lodging—strangers, the “paying guests” of that age. We may dimly perceive something of the trials and hardships of old-time travel in that expression “harbouring.” The traveller then came to his rest as a ship comes into harbour from stormy seas. The better-class travellers, coming into a town, preferred the herberger’s more select table to the common publicity of the ordinary hostelry, and the herbergers themselves were very keen to obtain such guests, some even going to the length of maintaining touts to watch the arrival of strangers, and bid for custom. This was done both openly and in an underhand fashion, the more rapacious among the herbergers employing specious rogues who, entering into conversation with likely travellers at the entrance of a town, would pretend to be fellow-countrymen and so, on the understanding of a common sympathy, recommending them to what they represented to be the best lodgings. Travellers taking such recommendations generally found themselves in exceptionally extortionate hands. These practices early led to “herbergers” being regulated by law, on much the same basis as the hostelers.
Not many records of travelling across England in the fourteenth century have survived. Indeed the only detailed one we have, and that is merely a return of expenses, surviving in Latin manuscript at Merton College, Oxford, concerns itself with nothing but the cost of food and lodging at the inns and the disbursements on the road, made by the Warden and two fellows who, with four servants—the whole party on horseback—in September, 1331, travelled to Durham and back on business connected with the college property. The outward journey took them twelve days. They crossed the Humber at the cost of 8d., to the ferry: beds for the entire party of seven generally came to 2d. a night, beer the same, wine 1¼d., meat 5½d., candles ¼d., fuel 2d., bread 4d., and fodder for the horses 10d.
