Here is a fragment from Letter XXII, written by Augustine to his bishop, Aurelius. The translation below is taken from the NFNF.
According to a footnote in the LCL volume, the practice of drunkeness at the martyrs tombs was widespread. Ps.-Cyprian, Dupl. Martyr. 25: “annon videmus ad martyrum memorias Christianum a Christiano cogi ad ebrietatem?” Ambrose, Helia 17.62: “calices ad sepulchra martyrum deferunt atque illic in vesperam bibunt”.
These revels seem to have emerged due to an attempt to give a Christian face to a pagan festival (Parentalia or Feralia) celebrated on the tombs of the dead.
With so much nominal Christianity in Augustine’s time, no wonder that the Donatist (=Puritan?) church was so strong in Africa.
2. Know, therefore, most blessed lord, venerable for the superlative fulness of your charity, that I do not despair, but rather cherish lively hope that, by means of that authority which you wield, and which, as we trust, has been committed to your spirit, not to your flesh alone, our Lord and God may be able, through the respect due to councils and to yourself, to bring healing to the many carnal blemishes and disorders which the African Church is suffering in the conduct of many, and is bewailing in the sorrow of a few of her members. For whereas.the apostle had in one passage briefly set forth as fit to be hated and avoided three classes of vices, from which there springs an innumerable crop of vicious courses, only one of these—that, namely, which he has placed second—is very strictly punished by the Church; but the other two, viz. the first and third, appear to be tolerable in the estimation of men, and so it may gradually come to lass that they shall even cease to be regarded as vices. The words of the chosen vessel are these: “Not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying: but put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.”47
3. Of these three, then, chambering and wantonness are regarded as crimes so great, that any one stained with these sins is deemed unworthy not merely of holding office in the Church, but also of participation in the sacraments; and rightly so. But why restrict such censure to this form of sin alone? For rioting and drunkenness are so tolerated and allowed by public opinion, that even in services designed to honour the memory of the blessed martyrs, and this not only on the annual festivals (which itself must be regarded as deplorable by every one who looks with a spiritual eye upon these things), but every day, they are openly practised. Were this corrupt practice objectionable only because of its being disgraceful, and not on the ground of impiety, we might consider it as a scandal to be tolerated with such amount of forbearance as is within our power. And yet, even in that case, what are we to make of the fact that, when the same apostle had given a long list of vices, among which he mentioned drunkenness, he concluded with the warning that we should not even eat bread with those who are guilty of such things?48 But let us, if it must be so, bear with these things in the luxury and disorder of families, and of those convivial meetings which are held within the walls of private houses; and let us take the body of Christ in communion with those with whom we are forbidden to eat even the bread which sustains our bodies; but at least let this outrageous insult be kept far away from the tombs of the sainted dead, from the scenes of sacramental privilege, and from the houses of prayer. For who may venture to forbid in private life excesses which, when they. are practised by crowds in holy places, are called an honouring of the martyrs?
4. If Africa were the first country in which an attempt were made to put down these things, her example would deserve to be esteemed worthy of imitation by all other countries;49 but when, both throughout the greater part of Italy and in all or almost all the churches beyond the sea, these practices either, as in some places, never existed, or, as in other places where they did exist, have been, whether they were recent or of long standing, rooted out and put down by the diligence and the censures of bishops who were holy men, entertaining true views concerning the life to come;—when this, I say, is the case, do we hesitate as to the possibility of removing this monstrous defect in our morals, after an example has been set before us in so many lands?
6. Since, however, these drunken revels and luxurious feasts in the cemeteries are wont to be regarded by the ignorant and carnal multitude as not only an honour to the martyrs, but also a solace to the dead, it appears to me that they might be more easily dissuaded from such scandalous and unworthy practices in these places, if, besides showing that they are forbidden by Scripture, we take care, in regard to the offerings for the spirits of those who sleep, which indeed we are bound to believe to be of some use, that they be not sumptuous beyond what is becoming respect for the memory of the departed, and that they be distributed without ostentation, and cheerfully to all who ask a share of them; also that they be not sold, but that if any one desires to offer any money as a religious act, it be given on the spot to the poor. Thus the appearance of neglecting the memory of their deceased friends, which might cause them no small sorrow of heart, shall be avoided, and that which is a pious and honourable act of religious service shall be celebrated as it should be in the Church. This may suffice meanwhile in regard to rioting and drunkenness. 
46 We adopt the conjectural reading “conciliorum.” Compare sec. 4, p. 240.
47 Rom. xiii. 13, 14.
48 I Cor. v. II.
49 Manifestly the correct punctuation here is: Haec si prima Africa tentaret auferre, a caeteris terris imitatione digna esse deberet.
 P. Schaff, The Nicene and Post-Nicene Fathers Vol. I. The confessions and letters of St. Augustin with a sketch of his life and work.