The History of the Knights Templars, the Temple Church, and the Temple
The name and reputation of the Knights Templars speedily spread throughout Europe, and various illustrious pilgrims from the far west aspired to become members of the holy fraternity. Among these was Fulk, Count of Anjou, who joined the society as a married brother, (A. D. 1120,) and annually remitted the order thirty pounds of silver. Baldwin, king of Jerusalem, foreseeing that great advantages would accrue to the Latin kingdom by the increase of the power and numbers of these holy warriors, exerted himself to extend the order throughout all Christendom, so that he might, by means of so politic an institution, keep alive the holy enthusiasm of the west, and draw a constant succour from the bold and warlike races of Europe for the support of his christian throne and kingdom.
St. Bernard, the holy abbot of Clairvaux, had been a great admirer of the Templars. He wrote a letter to the Count of Champagne, on his entering the order, (A. D. 1123,) praising the act as one of eminent merit in the sight of God; and it was determined to enlist the all-powerful influence of this great ecclesiastic in favour of the fraternity. “By a vow of poverty and penance, by closing his eyes against the visible world, by the refusal of all ecclesiastical dignities, the Abbot of Clairvaux became the oracle of Europe, and the founder of one hundred and sixty convents. Princes and pontiffs trembled at the freedom of his apostolical censures: France, England, and Milan, consulted and obeyed his judgment in a schism of the church: the debt was repaid by the gratitude of Innocent the Second; and his successor, Eugenius the Third, was the friend and disciple of the holy St. Bernard.”18
To this learned and devout prelate two knights templars were despatched with the following letter:
“Baldwin, by the grace of the Lord Jesus Christ, King of Jerusalem, and Prince of Antioch, to the venerable Father Bernard, Abbot of Clairvaux, health and regard.
“The Brothers of the Temple, whom the Lord hath deigned to raise up, and whom by an especial Providence he preserves for the defence of this kingdom, desiring to obtain from the Holy See the confirmation of their institution, and a rule for their particular guidance, we have determined to send to you the two knights, Andrew and Gondemar, men as much distinguished by their military exploits as by the splendour of their birth, to obtain from the Pope the approbation of their order, and to dispose his holiness to send succour and subsidies against the enemies of the faith, reunited in their design to destroy us, and to invade our christian territories.
“Well knowing the weight of your mediation with God and his vicar upon earth, as well as with the princes and powers of Europe, we have thought fit to confide to you these two important matters, whose successful issue cannot be otherwise than most agreeable to ourselves. The statutes we ask of you should be so ordered and arranged as to be reconcilable with the tumult of the camp and the profession of arms; they must, in fact, be of such a nature as to obtain favour and popularity with the christian princes.
“Do you then so manage, that we may, through you, have the happiness of seeing this important affair brought to a successful issue, and address for us to heaven the incense of your prayers.”19
Soon after the above letter had been despatched to St. Bernard, Hugh de Payens himself proceeded to Rome, accompanied by Geoffrey de St. Aldemar, and four other brothers of the order, viz. Brother Payen de Montdidier, Brother Gorall, Brother Geoffrey Bisol, and Brother Archambauld de St. Amand. They were received with great honour and distinction by Pope Honorius, who warmly approved of the objects and designs of the holy fraternity. St. Bernard had, in the mean time, taken the affair greatly to heart; he negotiated with the Pope, the legate, and the bishops of France, and obtained the convocation of a great ecclesiastical council at Troyes, (A. D. 1128,) which Hugh de Payens and his brethren were invited to attend. This council consisted of several archbishops, bishops, and abbots, among which last was St. Bernard himself. The rules to which the Templars had subjected themselves were there described by the master, and to the holy Abbot of Clairvaux was confided the task of revising and correcting these rules, and of framing a code of statutes fit and proper for the governance of the great religious and military fraternity of the Temple.
CHAPTER II.
Regula Pauperum Commilitonum Christi et Templi Salomonis.20
The most curious parts of the rule displayed – The confirmation of the rule by the Pope – The visit of Hugh de Payens, the Master of the Temple, to England – His cordial reception – The foundation of the Order in this country – Lands and money granted to the Templars – Their popularity in Europe – The rapid increase of their fraternity – St. Bernard takes up the pen in their behalf – He displays their valour and piety.
“Parmi les contradictions qui entrent dans le gouvernement de ce monde ce n’en est pas un petite que cette institution de moines armées qui font vœu de vivre là a fois en anachoretes et en soldats.” – Voltaire sur les Mœurs et l’Esprit des Nations.
“The rule of the poor fellow-soldiers of Jesus Christ and of the Temple of Solomon,” arranged by St. Bernard, and sanctioned by the Holy Fathers of the Council of Troyes, for the government and regulation of the monastic and military society of the Temple, is principally of a religious character, and of an austere and gloomy cast. It is divided into seventy-two heads or chapters, and is preceded by a short prologue, addressed “to all who disdain to follow after their own wills, and desire with purity of mind to fight for the most high and true king,” exhorting them to put on the armour of obedience, and to associate themselves together with piety and humility for the defence of the holy catholic church; and to employ a pure diligence, and a steady perseverance in the exercise of their sacred profession, so that they might share in the happy destiny reserved for the holy warriors who had given up their lives for Christ.
The rule enjoins severe devotional exercises, self-mortification, fasting, and prayer, and a constant attendance at matins, vespers, and on all the services of the church, “that being refreshed and satisfied with heavenly food, instructed and stablished with heavenly precepts, after the consummation of the divine mysteries,” none might be afraid of the fight, but be prepared for the crown. If unable to attend the regular service of God, the absent brother is for matins to say over thirteen pater-nosters, for every hour seven, and for vespers nine. When any templar draweth nigh unto death, the chaplains and clerk are to assemble and offer up a solemn mass for his soul; the surrounding brethren are to spend the night in prayer, and a hundred pater-nosters are to be repeated for the dead brother. “Moreover,” say the holy Fathers, “we do strictly enjoin you, that with divine and most tender charity ye do daily bestow as much meat and drink as was given to that brother when alive, unto some poor man for forty days.” The brethren are, on all occasions, to speak sparingly, and to wear a grave and serious deportment. They are to be constant in the exercise of charity and almsgiving, to have a watchful care over all sick brethren, and to support and sustain all old men. They are not to receive letters from their parents, relations, or friends, without the license of the master, and all gifts are immediately to be taken to the latter, or to the treasurer, to be disposed of as he may direct. They are, moreover, to receive no service or attendance from a woman, and are commanded, above all things, to shun feminine kisses.
There is much that is highly praiseworthy in this rule, and some extracts therefrom will be read with interest.
“VIII. In one common hall, or refectory, we will that you take meat together, where, if your wants cannot be made known by signs, ye are softly and privately to ask for what you want. If at any time the thing you require is not to be found, you must seek it with all gentleness, and with submission and reverence to the board, in remembrance of the words of the apostle: Eat thy bread in silence, and in emulation of the psalmist, who says, I have set a watch upon my mouth; that is, I have communed with myself that I may not offend, that is, with my tongue; that is, I have guarded my mouth, that I may not speak evil.
“IX. At dinner and at supper, let there be always some sacred reading. If we love the Lord, we ought anxiously to long for, and we ought to hear with most earnest attention, his wholesome words and precepts…
“X. Let a repast of flesh three times a week suffice you, excepting at Christmas, or Easter, or the feast of the Blessed Mary, or of All Saints… On Sunday we think it clearly fitting and expedient that two messes of flesh should be served up to the knights and the chaplains. But let the rest, to wit, the esquires and retainers, remain contented with one, and be thankful therefor.
“XI. Two and two ought in general to eat together, that one may have an eye upon another…
“XII. On the second and fourth days of the week, and upon Saturday, we think two or three dishes of pulse, or other vegetables, will be sufficient for all of you, and so we enjoin it to be observed; and whosoever cannot eat of the one may feed upon the other.
“XIII. But on the sixth day (Friday) we recommend the Lenten food, in reverence of the Passion, to all of you, excepting such as be sick; and from the feast of All Saints until Easter, it must be eaten but once a day, unless it happen to be Christmas-day, or the feast of Saint Mary, or of the Apostles, when they may eat thereof twice; and so at other times, unless a general fast should take place.
“XIV. After dinner and supper, we peremptorily command thanks to be given to Christ, the great Provider of all things, with a humble heart, as it becomes you, in the church, if it be near at hand, and if it be not, in the place where food has been eaten. The fragments (the whole loaves being reserved) should be given with brotherly charity to the domestics, or to poor people. And so we order it.
“XV. Although the reward of poverty, which is the kingdom of heaven, be doubtless due unto the poor, yet we command you to give daily unto the almoner the tenth of your bread for distribution, a thing which the Christian religion assuredly recommends as regards the poor.
“XVI. When the sun leaveth the eastern region, and descends into the west, at the ringing of the bell, or other customary signal, ye must all go to compline (evening prayer;) but we wish you beforehand to take a general repast. But this repast we leave to the regulation and judgment of the Master, that when he pleaseth you may have water, and when he commandeth you may receive it kindly tempered with wine: but this must not be done too plentifully, but sparingly, because we see even wise men fall away through wine.
“XVII. The compline being ended, you must go to bed. After the brothers have once departed from the hall, it must not be permitted any one to speak in public, except it be upon urgent necessity. But whatever is spoken must be said in an under tone by the knight to his esquire. Perchance, however, in the interval between prayers and sleep, it may behove you, from urgent necessity, no opportunity having occurred during the day, to speak on some military matter, or concerning the state of your house, with some portion of the brethren, or with the Master, or with him to whom the government of the house has been confided: this, then, we order to be done in conformity with that which hath been written: In many words thou shalt not avoid sin; and in another place, Life and death are in the hands of the tongue. In that discourse, therefore, we utterly prohibit scurrility and idle words moving unto laughter, and on going to bed, if any one amongst you hath uttered a foolish saying, we enjoin him, in all humility, and with purity of devotion, to repeat the Lord’s Prayer.
“XVIII. We do not require the wearied soldiers to rise to matins, as it is plain the others must, but with the assent of the Master, or of him who hath been put in authority by the Master, they may take their rest; they must, nevertheless, sing thirteen appointed prayers, so that their minds be in unison with their voices, in accordance with that of the prophet: Sing wisely unto the Lord, and again, I will sing unto thee in the sight of the angels. This, however, should always be left to the judgment of the Master…
“XX. … To all the professed knights, both in winter and summer, we give, if they can be procured, white garments, that those who have cast behind them a dark life may know that they are to commend themselves to their Creator by a pure and white life. For what is whiteness but perfect chastity, and chastity is the security of the soul and the health of the body. And unless every knight shall continue chaste, he shall not come to perpetual rest, nor see God, as the apostle Paul witnesseth: Follow after peace with all men, and chastity, without which no man shall see God…
“XXI. … Let all the esquires and retainers be clothed in black garments; but if such cannot be found, let them have what can be procured in the province where they live, so that they be of one colour, and such as is of a meaner character, viz. brown.
“XXII. It is granted to none to wear white habits, or to have white mantles, excepting the above-named knights of Christ.
“XXIII. We have decreed in common council, that no brother shall wear skins or cloaks, or anything serving as a covering for the body in the winter, even the cassock made of skins, except they be the skins of lambs or of rams…
“XXV. If any brother wisheth as a matter of right, or from motives of pride, to have the fairest or best habit, for such presumption without doubt he merits the very worst…
“XXX. To each one of the knights let there be allotted three horses. The noted poverty of the House of God, and of the Temple of Solomon, does not at present permit an increase of the number, unless it be with the license of the Master…
“XXXI. For the same reason we grant unto each knight only one esquire; but if that esquire serve any knight gratis, and for charity, it is not lawful to chide him, nor to strike him for any fault.
“XXXII. We order you to purchase for all the knights desiring to serve Christ in purity of spirit, horses fit for their daily occasions, and whatever is necessary for the due discharge of their profession. And we judge it fitting and expedient to have the horses valued by either party equally, and let the price be kept in writing, that it may not be forgotten. And whatsoever shall be necessary for the knight, or his horses, or his esquire, adding the furniture requisite for the horses, let it be bestowed out of the same house, according to the ability of that house. If, in the meanwhile, by some mischance it should happen that the knight has lost his horses in the service, it is the duty of the Master and of the house to find him others; but, on this being done, the knight himself, through the love of God, should pay half the price, the remainder, if it so please him, he may receive from the community of the brethren.
“XXXIII. … It is to be holden, that when anything shall have been enjoined by the Master, or by him to whom the Master hath given authority, there must be no hesitation, but the thing must be done without delay, as though it had been enjoined from heaven: as the truth itself says, In the hearing of the ear he hath obeyed me.
“XXXV. … When in the field, after they shall have been sent to their quarters, no knight, or esquire, or servant, shall go to the quarters of other knights to see them, or to speak to them, without the order of the superior before mentioned. We, moreover, in council, strictly command, that in this house, ordained of God, no man shall make war or make peace of his own free will, but shall wholly incline himself to the will of the Master, so that he may follow the saying of the Lord, I came not to do mine own will, but the will of him that sent me.
“XXXVII. We will not that gold or silver, which is the mark of private wealth, should ever be seen on your bridles, breastplates, or spurs, nor should it be permitted to any brother to buy such. If, indeed, such like furniture shall have been charitably bestowed upon you, the gold and silver must be so coloured, that its splendour and beauty may not impart to the wearer an appearance of arrogance beyond his fellows.
“XL. Bags and trunks, with locks and keys, are not granted, nor can any one have them without the license of the Master, or of him to whom the business of the house is intrusted after the Master. In this regulation, however, the procurators (preceptors) governing in the different provinces are not understood to be included, nor the Master himself.
“XLI. It is in nowise lawful for any of the brothers to receive letters from his parents, or from any man, or to send letters, without the license of the Master, or of the procurator. After the brother shall have had leave, they must be read in the presence of the Master, if it so pleaseth him. If, indeed, anything whatever shall have been directed to him from his parents, let him not presume to receive it until information has been first given to the Master. But in this regulation the Master and the procurators of the houses are not included.
“XLII. Since every idle word is known to beget sin, what can those who boast of their own faults say before the strict Judge? The prophet showeth wisely, that if we ought sometimes to be silent, and to refrain from good discourse for the sake of silence, how much the rather should we refrain from evil words, on account of the punishment of sin. We forbid therefore, and we resolutely condemn, all tales related by any brother, of the follies and irregularities of which he hath been guilty in the world, or in military matters, either with his brother or with any other man. It shall not be permitted him to speak with his brother of the irregularities of other men, nor of the delights of the flesh with miserable women; and if by chance he should hear another discoursing of such things, he shall make him silent, or with the swift foot of obedience he shall depart from him as soon as he is able, and shall lend not the ear of the heart to the vender of idle tales.
“XLIII. If any gift shall be made to a brother, let it be taken to the Master or the treasurer. If, indeed, his friend or his parent will consent to make the gift only on condition that he useth it himself, he must not receive it until permission hath been obtained from the Master. And whosoever shall have received a present, let it not grieve him if it be given to another. Yea, let him know assuredly, that if he be angry at it, he striveth against God.
“XLVI. We are all of opinion that none of you should dare to follow the sport of catching one bird with another: for it is not agreeable unto religion for you to be addicted unto worldly delights, but rather willingly to hear the precepts of the Lord, constantly to kneel down to prayer, and daily to confess your sins before God with sighs and tears. Let no brother, for the above especial reason, presume to go forth with a man following such diversions with a hawk, or with any other bird.
“XLVII. Forasmuch as it becometh all religion to behave decently and humbly without laughter, and to speak sparingly but sensibly, and not in a loud tone, we specially command and direct every professed brother that he venture not to shoot in the woods either with a long-bow or a cross-bow; and for the same reason, that he venture not to accompany another who shall do the like, except it be for the purpose of protecting him from the perfidious infidel; neither shall he dare to halloo, or to talk to a dog, nor shall he spur his horse with a desire of securing the game.
“LI. Under Divine Providence, as we do believe, this new kind of religion was introduced by you in the holy places, that is to say, the union of warfare with religion, so that religion, being armed, maketh her way by the sword, and smiteth the enemy without sin. Therefore we do rightly adjudge, since ye are called Knights of the Temple, that for your renowned merit, and especial gift of godliness, ye ought to have lands and men, and possess husbandmen and justly govern them, and the customary services ought to be specially rendered unto you.
“LII. Above all things, a most watchful care is to be bestowed upon sick brothers, and let their wants be attended to as though Christ himself was the sufferer, bearing in mind the blessed words of the Gospel, I was sick, and ye visited me. These are indeed carefully and patiently to be fostered, for by such is acquired a heavenly reward.
“LIII. We direct the attendants of those who are sick, with every attention, and with the most watchful care, diligently and faithfully to administer to them whatever is necessary for their several infirmities, according to the ability of the houses, for example, flesh and fowls and other things, until they are restored to health.
“LV. We permit you to have married brothers in this manner, if such should seek to participate in the benefit of your fraternity; let both the man and his wife grant, from and after their death, their respective portions of property, and whatever more they acquire in after life, to the unity of the common chapter; and, in the interim, let them exercise an honest life, and labour to do good to the brethren: but they are not permitted to appear in the white habit and white mantle. If the husband dies first, he must leave his portion of the patrimony to the brethren, and the wife shall have her maintenance out of the residue, and let her depart forthwith; for we consider it most improper that such women should remain in one and the same house with the brethren who have promised chastity unto God.
“LVI. It is moreover exceedingly dangerous to join sisters with you in your holy profession, for the ancient enemy hath drawn many away from the right path to paradise through the society of women: therefore, dear brothers, that the flower of righteousness may always flourish amongst you, let this custom from henceforth be utterly done away with.
“LVIII. If any knight out of the mass of perdition, or any secular man, wisheth to renounce the world and to choose your life and communion, he shall not be immediately received, but, according to the saying of Paul, Prove the spirits, whether they be of God; and if so, let him be admitted. Let the rule, therefore, be read in his presence; and if he shall have undertaken diligently to obey the precepts thereof, then, if it please the Master and the brothers to receive him, let the brothers be called together, and let him make known with sincerity of mind his desire and petition unto all. Then, indeed, the term of probation should altogether rest in the consideration and forethought of the Master, according to the honesty of life of the petitioner.
“LIX. We do not order all the brothers to be called, in every instance, to the council, but those only whom the Master shall know to be circumspect, and fit to give advice; when, however, important matters are to be treated of, such as the granting of the land of the fraternity, or when the thing debated immediately affects the order itself, or when a brother is to be received, then it is fit that the whole society should be called together, if it please the Master, and the advice of the common chapter having been heard, the thing which the Master considereth the best and the most useful, that let him do…
“LXII. Although the rule of the holy fathers sanctions the dedication of children to a religious life, yet we will not suffer you to be burdened with them, but he who kindly desireth to give his own son or his kinsman to the military religion, let him bring him up until he arrives at an age when he can, with an armed hand, manfully root out the enemies of Christ from the Holy Land. Then, in accordance with our rule, let the father or the parents place him in the midst of the brothers, and lay open his petition to them all. For it is better not to vow in childhood, lest afterwards the grown man should foully fall away.
“LXIII. It behoves you to support, with pious consideration, all old men, according to their feebleness and weakness, and dutifully to honour them, and let them in nowise be restricted from the enjoyment of such things as may be necessary for the body; the authority of the rule, however, being preserved.