While researching Silk and the Sword: the Women of the Norman Conquest I came across some incredibly interesting characters. One of the most misunderstood women of the 11th century has to be Lady Godiva. Although she would have been known as Godgifu in her lifetime, we shall call her Godiva, the name we have all grown up with, and to distinguish her from several notable ladies of a similar name in this period. Known for her legendary naked ride through Coventry in order to ease the tax burdens of its citizens, finding the true story of Lady Godiva was a fascinating experience. She was the grandmother of three of the leading English characters of the Norman Conquest; Harold II’s queen, Ealdgyth and the earls of Mercia and Northumberland, Edwin and Morcar.
The origins of Lady Godiva herself, are shrouded in mystery and the distance of time. We know nothing of her parentage or relations. There is some suggestion that she was the sister of Thorold of Bucknall, who is said to have founded a Benedictine abbey on his manor at Spalding, Lincolnshire, which he then gave to the great abbey at Crowland. However, there does appear to be some confusion and the charter from Crowland which mentions Thorold could well be spurious. The situation is further confused by the fact the land later passed to Ivo Taillebois, who founded a church at Spalding as a satellite of the church of St Nicholas at Angers. Ivo’s wife, Lucy, was the daughter of Turold, Sheriff of Lincoln. It is difficult to say whether Turold of Lincoln and Thorold of Bucknall are one and the same person, but it is possible; Turold and Thorold are both a derivative of the Scandinavian name Thorvaldr. Later legends even name Lucy as a daughter of Earl Ælfgar and therefore a granddaughter of Godiva. However, there is no surviving evidence to support this theory and the identity of Thorold and his relationship to Godiva is just as uncertain.
Godiva was probably married before 1010 and so it is possible that she was born in the early 990s. She possessed considerable lands in the north-west of Mercia, suggesting that this is where she and her family were from. Mercia, in that time, covered almost all of the Midlands region, spreading from the Welsh borders across the centre of England. Her lands in Leicestershire, Warwickshire, Staffordshire and Shropshire, which amounted to sixty hides, may have constituted her own inheritance.1 Godiva’s high family status is also attested by the fact that she made a very good marriage, to Leofric, who would later become Earl of Mercia.
Leofric was the son of Leofwine, who had been appointed Ealdorman of the Hwicce, an ancient kingdom within the earldom of Mercia, by Æthelred II in 994. While the family lands were given to victorious Danes on the accession of Cnut, Leofwine was allowed to keep his rank and title and may have succeeded the traitorous Eadric Streona as Ealdorman of Mercia after his death in 1017. The family’s lands and influence appear to have been in the eastern part of Mercia, where they were known religious benefactors; Earl Leofwine was recorded as a benefactor at Peterborough Abbey. Leofric’s marriage to Godiva, therefore, may have been a way of extending his family’s influence into the western parts of Mercia. He was attesting charters as minister between 1019 and 1026, perhaps as sheriff under Hakon, Earl of Worcester.
His father, Leofwine, probably died in 1023 or shortly after, as that was the last year in which he attested a charter. There is no clear indication as to whether Leofwine was ever Earl of Mercia, although Leofric certainly held that title through the reigns of four kings; Cnut, Harold Harefoot, Harthacnut and Edward the Confessor. Leofric’s backing of Harold Harefoot, over Harthacnut, may have been a result of his son’s marriage. Ælfgar is thought to have married Ælfgifu, who was possibly a kinswoman of Harold Harefoot’s mother, Ælfgifu of Northampton, sometime in the late 1020s. Such a relationship would explain Leofric’s support for Harold Harefoot. Of course, so would the fact that Harthacnut was in no hurry to return from Denmark and Harold was on the spot and able to take charge.
Lady Godiva and Leofric were great benefactors to the church and acted in partnership, particularly in their endowment of Coventry Abbey which, according to John of Worcester, was made out of lands held by each of them. They also endowed the minster church of Stow St Mary, just to the north of Lincoln, and an Old English memorandum included both Leofric and Godiva in a request to Wulfwig, Bishop of Dorchester-on-Thames ‘to endow the monastery and assign lands to it.’2 Stow St Mary is a beautiful building at the centre of the small village of Stow. Founded in the seventh century, it boasts the faded graffiti carving of a Viking longboat on one of its inner walls. The endowment included provision for secular canons, under the supervision of the bishop and was made between and 1053 and 1055.
It is often difficult to work out the extent of Godiva’s involvement in her husband’s religious endowments. The Evesham Chronicle names both Leofric and Godiva (as Godgifu, of course) as the founders of both Coventry Abbey and Holy Trinity Church at Evesham. The couple also gave a crucifix, with the supporting figures of the Virgin and St John the Evangelist, to Holy Trinity Church. Moreover, Godiva had a reputation as a patroness of the Church throughout Mercia during her own lifetime. Orderic Vitalis said that Godiva gave ‘her whole store of gold and silver’ for the provision of ecclesiastical ornaments for the foundation at Coventry and John of Worcester also records Godiva’s devotion to the Virgin.3
There is one example that counters this argument, however, which involves a joint grant by Leofric and Godiva, of Wolverley and Blackwell, Worcestershire. The Second Worcester Cartulary, compiled by Hemming on the orders of Bishop Wulfstan, claims that Leofric returned Wolverley and Blackwell, and promised that the manors at Belbroughton, Bell Hall, Chaddesley Corbett and Fairford, seized by his father Leofwine, would revert to the Church on his death. Hemming, however, claims that Godiva held onto the lands for herself, rather than returning them; although she is said to have given the Church expensive vestments and ornaments, and a promise not only to pay the annual revenues from these estates to the Church, but to return the lands on her own death.4 That Edwin and Morcar seized the lands after their grandmother’s death, surely cannot be laid at Godiva’s door?
During her marriage, Godiva held several manors in her own right. Coventry, although little more than a village at this time, and appears to have belonged to Godiva herself. She also had lands in various other parts of Mercia, including Newark, which she may have bought from her son, Ælfgar, as it was part of the comital lands (the earldom). Her lands at Appleby in Derbyshire were leased from Leofric, the Abbot of Peterborough, who was nephew and namesake of her husband, Earl Leofric.
Leofric died in 1057, on either 31 August or 30 September, at his manor of King’s Bromley in Staffordshire. John of Worcester said of him; this ‘man of excellent memory died at a good old age, in his own manor called Bromley, and was buried with honour in Coventry, which monastery he had founded and well endowed.’5 The 1057 entry of the Anglo-Saxon Chronicle reported; ‘The same year died Earl Leofric, on the second before the calends of October; who was very wise before God, and also before the world; and who benefited all this nation’.6
Godiva was to live on as a widow for at least ten more years. She would be there to see her son’s inheritance of the earldom of Mercia. Although titles and land did often pass from father to son, it was not a foregone conclusion. Indeed, Ælfgar’s rebellion in 1055 – which led to a subsequent exile – may well have been in fear of losing his inheritance, given that Edward the Confessor had just given the earldom of Northumbria to Tostig, son of Godwin, on the death of Earl Siward in place of his son and natural heir, Waltheof. Waltheof was still a child, however, and this may well have been a practical decision, in that it would be dangerous to leave such a powerful earldom, and the border with Scotland, in the control of a child. Ælfgar was banished again in 1058, but for a very short while, apparently, with the Anglo-Saxon Chronicle reporting; ‘Earl Ælfgar was expelled but he soon came back again, with violence, through the help of Gruffydd.’7
We do not have the exact date of Godiva’s death. Most historians seem to believe that she survived the Norman Conquest and died around 1067. She is mentioned as a pre-Conquest landholder in the Domesday Book, but that doesn’t necessarily mean that she was alive in 1066. Hemming, who compiled the Worcester cartulary, says that some of her lands passed directly to her grandsons, Edwin and Morcar, offering evidence that Godiva also outlived her son, Ælfgar, who probably died in 1062. If Godiva did live into 1067, then she would have seen the dangers that the Norman Conquest brought to her family. Although her son was dead, most of her grandchildren were very much alive, and at the heart of events. By 1065 her 2 surviving grandsons were both earls (a 3rd grandson, Burgred, died in 1060 while returning from a pilgrimage to Rome).
Morcar became Earl of Northumbria in 1065, chosen by the Northumbrians to replace the unpopular Tostig. His tenure, however, was of short duration and he was replaced with Copsig, an adherent of Tostig, by William the Conqueror. Edwin had succeeded his father as Earl of Mercia in 1062 but neither brother flourished under the rule of William the Conqueror. Their sister, Ealdgyth married Harold Godwinson (King Harold II) sometime in late 1065, or early 1066, and was the uncrowned Queen of England until Harold’s death at Hastings in October 1066. Following the battle, Ealdgyth was taken to Chester by her brothers, where she may have given birth the king Harold’s son, Harold, before disappearing from the records.
Godiva is believed to have died in 1067 and was most likely buried alongside her husband at Coventry; although the Evesham Chronicle claims that she was laid to rest in Holy Trinity, Evesham. In the thirteenth century, her death was remembered on 10 September, but we have no way of confirming the actual date. After the Conquest, Godiva’s lands were held by various personalities.
We have no contemporary description of Godiva, of her personality or appearance. Her patronage of such religious institutions as Stow St Mary and Coventry Abbey is testimony to her piety and generosity. Stories of this generosity and piety were known to later chroniclers, such as William of Malmesbury and Henry of Huntingdon. Henry of Huntingdon said of Godiva that her name ‘meriting endless fame, was of distinguished worth, and founded the abbey at Coventry which she enriched with immense treasures of silver and gold. She also built the church at Stow, under the hill at Lincoln, and many others.’8 Although Henry of Huntingdon’s geography is a little skewed – Stow is a few miles north of Lincoln, rather than to the south, which ‘under the hill’ would suggest – it is obvious that Godiva’s fame was still alive in the twelfth century.
Lady Godiva is, perhaps, the most famous Anglo-Saxon woman in history. Everyone knows her legend – or a variation of it. And that legend has only grown and expanded down the years; like the game of Chinese whispers, the story has been added to and enhanced with every retelling. It was probably her reputation for generosity that gave rise to the legend for which she is famous today. The story of Godiva’s naked ride through Coventry appears to have been first recounted by Roger of Wendover, who died in 1236:
The Countess Godiva devoutly anxious to free the city of Coventry from a grievous and base thralldom often besought the Count, her husband, that he would for the love of the Holy Trinity and the sacred Mother of God liberate it from such servitude. But he rebuked her for vainly demanding a thing so injurious to himself and forbade her to move further therein. Yet she, out of womanly pertinacity, continued to press the matter in so much that she obtained this answer from him: ‘Ascend,’ he said, ‘thy horse naked and pass thus through the city from one end to the other in sight of the people and on thy return thou shalt obtain thy request.’ Upon which she returned: ‘And should I be willing to do this, wilt thou give me leave?’ ‘I will,’ he responded. Then the Countess Godiva, beloved of God, ascended her horse, naked, loosing her long hair which clothed her entire body except her snow white legs, and having performed the journey, seen by none, returned with joy to her husband who, regarding it as a miracle, thereupon granted Coventry a Charter, confirming it with his seal.Flores Historiarum by Roger of Wendover, translated by Matthew of Westminster
This legend has grown and expanded over time, providing inspiration for ballads, poetry, paintings and sculptures throughout the centuries, the most famous being the poem, Lady Godiva, by Alfred Lord Tennyson, written in 1840, which included the lines:
“The woman of a thousand summers back,Godiva by Alfred Lord Tennyson.
Godiva, wife to that grim Earl, who ruled
In Coventry: for when he laid a tax
Upon his town, and all the mothers brought
Their children, clamouring, ‘If we pay, we starve!’
She sought her lord, and found him, where he strode
About the hall, among his dogs, alone,
His beard a foot before him, and his hair
A yard behind. She told him of their tears,
And pray’d him, ‘If they pay this tax, they starve.’
Whereat he stared, replying, half-amazed,
‘You would not let your little finger ache
For such as – these?’ – ‘But I would die,’ said she.”
The legend arose from a story that Earl Leofric had introduced a toll on Coventry that the people could not afford to pay. Godiva went to her husband, begging that he rescind the taxes. He proved reluctant to offer the slightest reduction and is said to have told Godiva that he would only rescind the taxes if she rode naked through Coventry. In the earliest accounts Godiva rode through the market place, accompanied by two of Leofric’s soldiers, with her long, golden hair let loose to protect her modesty. In the early versions, the religious element of the story is highlighted, with Leofric hailing the fact no one had seen her nakedness as a miracle. While the legend is almost certainly distorted beyond recognition from the true story, it has guaranteed the immortality of a remarkable lady.
This article, The Real Lady Godiva, first appeared on Paula Lofting’s wonderful blog The Road to Hastings and Other Stories in December 2018.
Lady Godiva statue image courtesy of the Rijksmuseum; Stow Minster and statue of Alfred Lord Tennyson ©2018Sharon Bennett Connolly;
 Godgifu (d. 1067?) (article) by Ann Williams, oxforddnb.com;  ibid;  The Ecclesiastical History of England and Normandy by Ordericus Vitalis;  Godgifu (d. 1067?) (article) by Ann Williams, oxforddnb.com;  The Anglo-Saxon Chronicles edited and translated by Michael Swanton;  The Anglo-Saxon Chronicle translated by James Ingram;  The Anglo-Saxon Chronicles edited and translated by Michael Swanton;  The Chronicle of Henry of Huntingdon. Comprising the history of England, from the invasion of Julius Caesar to the accession of Henry II. Also, the Acts of Stephen, King of England and duke of Normandy Translated and edited by Thomas Forester. London, H.G. Bohn, 1807.
The English and the Norman Conquest by Dr Ann Williams; Brewer’s British Royalty by David Williamson; Britain’s Royal Families, the Complete Genealogy by Alison Weir; The Wordsworth Dictionary of British History by JP Kenyon; The Norman Conquestby Marc Morris; Harold, the King Who Fell at Hastings by Peter Rex; The Anglo-Saxons in 100 Facts by Martin Wall; The Anglo-Saxon Age by Martin Wall; Kings, Queens, Bones and Bastards by David Hilliam; The Mammoth Book of British kings & Queens by Mike Ashley; The Oxford Companion to British History Edited by John Cannon; The Anglo-Saxon Chronicles translated and edited by Michael Swaton; The Anglo-Saxon Chronicle translated by James Ingram; Queen Emma and the Vikings by Harriett O’Brien; The Bayeux Tapestry by Carola Hicks; On the Spindle Side: the Kinswomen of Earl Godwin of Wessex by Ann Williams; oxforddnb.com.
Godiva’s story appears in my book, Silk and the Sword: The Women of the Norman Conquest. From Emma of Normandy, wife of both King Cnut and Æthelred II to Saint Margaret, a descendant of Alfred the Great himself, Silk and the Sword: the Women of the Norman Conquest traces the fortunes of the women who had a significant role to play in the momentous events of 1066.
Ladies of Magna Carta: Women of Influence in Thirteenth Century England looks into the relationships of the various noble families of the 13th century, and how they were affected by the Barons’ Wars, Magna Carta and its aftermath; the bonds that were formed and those that were broken. It is now available from Pen & Sword, Amazon and from Book Depository worldwide.
Also by Sharon Bennett Connolly:
Silk and the Sword: The Women of the Norman Conquest traces the fortunes of the women who had a significant role to play in the momentous events of 1066. Available now from Amazon, Amberley Publishing, Book Depository.
Heroines of the Medieval World tells the stories of some of the most remarkable women from Medieval history, from Eleanor of Aquitaine to Julian of Norwich. Available now from Amberley Publishing and Amazon and Book Depository.
©2019 Sharon Bennett Connolly