The Churches of Coventry: a Short History of the City & Its Medieval Remains

Chapter I. History of the Church 61

II. THE EXTERIOR 65 III. THE INTERIOR 69

ST. JOHN BAPTIST'S CHURCH 79

THE GREY FRIARS' CONVENT (CHRIST CHURCH) 91

THE WHITE FRIARS 94

ST. MARY HALL 96

THE CARTHUSIAN MONASTERY 99

LIST OF ILLUSTRATIONS

COVENTRY, THE THREE SPIRES Frontispiece

ARMS OF THE TOWN Title-page

VIEW FROM THE TOP OF BISHOP STREET 2

COOK STREET GATE 7

SEAL OF THE PRIORY 15

WEST END OF THE PRIORY CHURCH 16

REMAINS OF THE NORTH-WEST TOWER IN THE EIGHTEENTH CENTURY 17

ST. MICHAEL'S FROM THE NORTH 20

ST. MICHAEL'S FROM THE NORTH-WEST 28

INTERIOR OF THE TOWER FROM BELOW 31

THE WEST PORCH 33

SOUTH PORCH FROM ST. MARY HALL 34

SOUTH-WEST DOORWAY 35

INTERIOR OF ST. MICHAEL'S FROM THE WEST 40

TOWER ARCH 42

BAY OF NAVE, NORTH SIDE 43

INTERIOR FROM THE SOUTH DOOR 45

THE CHOIR FROM ST. LAWRENCE'S CHAPEL 46

POPPY HEAD, LADY CHAPEL 48

MISERERE, LADY CHAPEL 48

CHEST IN NORTH AISLE 50

THE NETHERMYL TOMB 51

THE SWILLINGTON TOMB 54

ALMS-BOX 56

HOLY TRINITY FROM THE NORTH (ABOUT 1850) 60

PLAN OF TRINITY CHURCH 66

INTERIOR OF HOLY TRINITY, FROM THE WEST 68

NORTH SIDE OF NAVE--EASTERN BAYS 71

PULPIT 73

ARCHWAY BETWEEN THE NORTH PORCH AND ST. THOMAS'S CHAPEL 74

ALMS-BOX 77

CHURCH OF ST. JOHN BAPTIST 80

PLAN 85

INTERIOR 87

CLEARSTORY WINDOWS 88

THE SPIRE OF CHRIST CHURCH 92

GREY FRIARS' CHURCH (PLAN OF CROSSING) 93

ST. MARY HALL 96

PLAN 98

PLAN OF ST. MICHAEL'S CHURCH At End

CHURCHES OF COVENTRY

MONASTERY AND CITY

The opening words of Sir William Dugdale's account of Coventry assert that it is a city "remarkable for antiquity, charters, rights and privileges, and favours shown by monarchs." Though this handbook is primarily concerned with a feature of the city he does not here mention--its magnificent buildings--the history of these is bound up with that of the city. The connection of its great parish churches with the everyday life of the people, though commonly on a narrower stage, is more intimate than is that of a cathedral or an abbey church, but it is to be remembered that without its Monastery Coventry might never have been more than a village or small market town.

We cannot expect the records of a parish church to be as full and complete as those of a cathedral, always in touch through its bishops with the political life of the country and enjoying the services of numerous officials; or as those of a monastery, with its leisured chroniclers ever patiently recording the annals of their house, the doings of its abbots, the dealings of their house with mother church and the outside world, and all its internal life and affairs. In the case of Coventry, the unusual fulness of its city archives, the accounts and records of its guilds and companies, and the close connection of these with the church supplies us with a larger body of information than is often at the disposal of the historian of a parish church. As therefore, in narrating the story of a cathedral some account of the Diocese and its Bishops has been given, so, before describing the churches of Coventry, we shall give in outline the history of the city which for 700 years gave its name to a bishop and of the great monastery whose church was for 400 years his seat.

Though Dugdale says that it is remarkable for antiquity, Coventry as a city has no early history comparable with that of such places as York, Canterbury, Exeter, or Colchester, while its modern history is mainly a record of fluctuating trade and the rise and decline of new industries. But through all its Mediæval period, from the eleventh century down to the Reformation, with an expiring flicker of energy in the seventeenth, there is no lack of life and colour, and its story touches every side of the national life, political, religious, and domestic. The only evidence of extreme antiquity produced by Dugdale is the suffix of its name, for "tre is British, and signifieth the same that villa in Latin doth;" while the first part may be derived from the convent or from a supposed ancient name, Cune, for the Sherborne brook.

The first date we have is 1016, when Canute invaded Mercia, burning and laying waste its towns and settlements, including a house of nuns at Coventry founded by the Virgin St. Osburg in 670, and ruled over by her.

But there is no sure starting-point until the foundation of the monastery by Earl Leofric and the Countess Godiva, the church being dedicated by Edsi, Archbishop of Canterbury, in honour of God, the Virgin Mary, St. Peter, St. Osburg, and All Saints on 4th October, 1043. Leofwin, who was first abbot with twenty-four monks under his rule, ten years after became Bishop of Lichfield. The original endowment by Leofric, consisted of a half of Coventry with fifteen lordships in Warwickshire and nine in other counties, making it (says Roger de Hoveden) the wealthiest monastery of the period. Besides this the pious Godiva gave all the gold and silver which she had to make crosses, images, and other adornments for the church and its services. The well-known legend of her ride through Coventry first appears in the pages of Matthew of Westminster in the early fourteenth century. The Charter of Exemption from Tolls is not in existence, and the story of Peeping Tom is the embroidery of the prurient age (1678), in which the pageant was instituted. In a window of Trinity Church figures of Leofric and Godiva were set up about the time of Richard II, the Earl holding in his right hand a Charter with these words written thereon:

I Luriche for the Love of thee Doe make Coventre Toll-free.

Abbot Leofwin was succeeded in 1053 by Leofric, nephew of the great earl; and he by a second Leofwin, who died in 1095. The first Norman bishop of Lichfield had, in compliance with the decision of a Synod (1075) in London fixing bishops' seats in large towns, removed his to St. John's, Chester. But his successor, Robert de Lymesey--whose greed appears to have been notable in a greedy age--having the king's permission to farm the monastic revenues until the appointment of a new abbot, held it for seven years, and then, in 1102, removed his stool to Coventry. Five of his successors were bishops of Coventry only, then the style changed to Coventry and Lichfield, and so remained till 1661, when (in consequence of the disloyalty of Coventry and the sufferings of Lichfield in the royal cause) the order was reversed!

In 1836 the archdeaconry of Coventry was annexed to Worcester and its name disappeared from the title, and now it is probable that Coventry will soon again give her name to a See without dividing the honour. For the joint episcopal history the reader must be referred to the handbook in this series on Lichfield Cathedral. In this place will only be given that of the Monastery as such, and specially in connection with its "appropriated" parish churches and the City in which it stood. That history is not essentially different from that of other monasteries. Though its connection with the See and the rival claims and antagonisms of the respective Chapters produced a plentiful crop of serious quarrels, its relations with the townsfolk were free from such violent episodes as occurred at Bury St. Edmunds or St. Albans. The Chapter of Lichfield consisted of secular priests (Lymesey and his next successor were married men), while the Monastery, though freed by pope and king from any episcopal or justiciary power and with the right of electing its own abbot, was, like all monastic bodies, always jealous of the encroachments of bishops, and regarded secular priests as inferior in every respect. The opinion of the laity who saw both sides may be gathered from Chaucer's picture of a "poore Persoun of a toun." He knew well enough how the revenue, which should have gone to the parish, its parson and its poor, went to fill the coffers of rich abbeys, to build enormous churches and furnish them sumptuously, to provide retinues of lazy knights for the train of abbot or bishop, and to prosecute lawsuits in the papal courts.

But when bishop and abbot were one and the same, the monks still claimed the right of election, and so for generations the history of the diocese is a tale of strife and bickering, and how it was that pope, king or archbishop did not perceive that it was a case of hopeless incompatibility of temper, or, perceiving it, did not dissolve the union or get it dissolved is difficult to see. Probably the injury done to religion weighed but lightly against vested interests and the power of the purse. The Monastery was, however, as Dugdale says, "the chief occasion of all the succeeding wealth and honour that accrued to Coventry"; for though the original Nunnery may have been planted in an existing settlement, or have attracted one about it, the greater wealth of the Abbey, its right to hold markets, and all its own varied requirements would quickly increase and bring prosperity to such a township, as it did at Bury St. Edmunds, Burton-on-Trent and many another.

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