The History of the Knights Templars, the Temple Church, and the Temple
Amalric, king of Jerusalem, the successor of Baldwin the Third, in a letter “to his dear friend and father,” Louis the Seventh, king of France, beseeches the good offices of that monarch in behalf of all the devout Christians of the Holy Land; “but above all,” says he, “we earnestly entreat your Majesty constantly to extend to the utmost your favour and regard to the Brothers of the Temple, who continually render up their lives for God and the faith, and through whom we do the little that we are able to effect, for in them indeed, after God, is placed the entire reliance of all those in the eastern regions who tread in the right path.”…66
Philip of
Naplous.
A. D. 1167.
The Master, Brother Bertrand de Blanquefort, was succeeded (A. D. 1167,) by Philip of Naplous, the first Master of the Temple who had been born in Palestine. He had been Lord of the fortresses of Krak and Montreal in Arabia Petræa, and took the vows and the habit of the order of the Temple after the death of his wife.67
We must now pause to take a glance at the rise of another great religio-military institution which, from henceforth, takes a leading part in the defence of the Latin kingdom.
In the eleventh century, when pilgrimages to Jerusalem had greatly increased, some Italian merchants of Amalfi, who carried on a lucrative trade with Palestine, purchased of the Caliph Monstasser-billah, a piece of ground in the christian quarter of the Holy City, near the Church of the Resurrection, whereon two hospitals were constructed, the one being appropriated for the reception of male pilgrims, and the other for females. Several pious and charitable Christians, chiefly from Europe, devoted themselves in these hospitals to constant attendance upon the sick and destitute. Two chapels were erected, the one annexed to the female establishment being dedicated to St. Mary Magdalene, and the other to St. John the Eleemosynary, a canonized patriarch of Alexandria, remarkable for his exceeding charity. The pious and kind-hearted people who here attended upon the sick pilgrims, clothed the naked and fed the hungry, were called “The Hospitallers of Saint John.”
On the conquest of Jerusalem by the Crusaders, these charitable persons were naturally regarded with the greatest esteem and reverence by their fellow-christians from the west; many of the soldiers of the Cross, smitten with their piety and zeal, desired to participate in their good offices, and the Hospitallers, animated by the religious enthusiasm of the day, determined to renounce the world, and devote the remainder of their lives to pious duties and constant attendance upon the sick. They took the customary monastic vows of obedience, chastity, and poverty, and assumed as their distinguishing habit a black mantle with a white cross on the breast. Various lands and possessions were granted them by the lords and princes of the Crusade, both in Palestine and in Europe, and the order of the hospital of St. John speedily became a great and powerful institution.68
Gerard, a native of Provence, was at this period at the head of the society, with the title of “Guardian of the Poor.” He was succeeded (A. D. 1118) by Raymond Dupuy, a knight of Dauphiné, who drew up a series of rules for the direction and government of his brethren. In these rules no traces are discoverable of the military spirit which afterwards animated the order of the Hospital of St. John. The Abbé de Vertot, from a desire perhaps to pay court to the Order of Malta, carries back the assumption of arms by the Hospitallers to the year 1119, and describes them as fiercely engaged under the command of Raymond Dupuy, in the battle fought between the Christians and Dol de Kuvin, Sultan of Damascus; but none of the historians of the period make any mention whatever of the Hospitallers in that action. De Vertot quotes no authority in support of his statement, and it appears to be a mere fiction.
The first authentic notice of an intention on the part of the Hospitallers to occupy themselves with military matters, occurs in the bull of Pope Innocent the Second, dated A. D. 1130. This bull is addressed to the archbishops, bishops, and clergy of the church universal, and informs them that the Hospitallers then retained, at their own expense, a body of horsemen and foot soldiers, to defend the pilgrims in going to and in returning from the holy places; the pope observes that the funds of the hospital were insufficient to enable them effectually to fulfil the pious and holy task, and he exhorts the archbishops, bishops, and clergy, to minister to the necessities of the order out of their abundant property.69 The Hospitallers consequently at this period had resolved to add the task of protecting to that of tending and relieving pilgrims.
After the accession (A. D. 1168) of Gilbert d’Assalit to the guardianship of the Hospital – a man described by De Vertot as “bold and enterprising, and of an extravagant genius” – a military spirit was infused into the Hospitallers, which speedily predominated over their pious and charitable zeal in attending upon the poor and the sick. Gilbert d’Assalit was the friend and confidant of Amalric, king of Jerusalem, and planned with that monarch a wicked invasion of Egypt in defiance of treaties. The Master of the Temple being consulted concerning the expedition, flatly refused to have anything to do with it, or to allow a single brother of the order of the Temple to accompany the king in arms; “For it appeared a hard matter to the Templars,” says William of Tyre, “to wage war without cause, in defiance of treaties, and against all honour and conscience, upon a friendly nation, preserving faith with us, and relying on our own faith.”70 Gilbert d’Assalit consequently determined to obtain for the king from his own brethren that aid which the Templars denied; and to tempt the Hospitallers to arm themselves generally as a great military society, in imitation of the Templars,71 and join the expedition to Egypt, Gilbert d’Assalit was authorised to promise them, in the name of the king, the possession of the wealthy and important city of Belbeis, the ancient Pelusium, in perpetual sovereignty.72
According to De Vertot, the senior Hospitallers were greatly averse to the military projects of their chief: “They urged,” says he, “that they were a religious order, and that the church had not put arms into their hands to make conquests;”73 but the younger and more ardent of the brethren, burning to exchange the monotonous life of the cloister for the enterprize and activity of the camp, received the proposals of their superior with enthusiasm, and a majority of the chapter decided in favour of the plans and projects of their Guardian. They authorized him to borrow money of the Florentine and Genoese merchants, to take hired soldiers into the pay of the order, and to organize the Hospitallers as a great military society.
Gilbert d’Assalit bestirred himself with great energy in the execution of these schemes; he wrote letters to the king of France for aid and assistance,74 and borrowed money of the emperor of Constantinople. “Assalit,” says De Vertot, “with this money levied a great body of troops, which he took into the pay of the order; and as his fancy was entirely taken up with flattering hopes of conquest, he drew by his indiscreet liberalities a great number of volunteers into his service, who like him shared already in imagination all the riches of Egypt.”
A.D. 1168.
It was in the first year of the government of Philip of Naplous (A. D. 1168) that the king of Jerusalem and the Hospitallers marched forth upon their memorable and unfortunate expedition. The Egyptians were taken completely by surprise; the city of Belbeis was carried by assault, and the defenceless inhabitants were barbarously massacred; “they spared,” says De Vertot, “neither old men nor women, nor children at the breast,” after which the desolated city was delivered up to the brethren of the Hospital of St. John. They held it, however, for a very brief period; the immorality, the cruelty, and the injustice of the Christians, speedily met with condign punishment. The king of Jerusalem was driven back into Palestine; Belbeis was abandoned with precipitation; and the Hospitallers fled before the infidels in sorrow and disappointment to Jerusalem. There they vented their indignation and chagrin upon the unfortunate Gilbert d’Assalit, their superior, who had got the order into debt to the extent of 100,000 pieces of gold; they compelled him to resign his authority, and the unfortunate guardian of the hospital fled from Palestine to England, and was drowned in the Channel.75
From this period, however, the character of the order of the Hospital of St. John was entirely changed; the Hospitallers appear henceforth as a great military body; their superior styles himself Master, and leads in person the brethren into the field of battle. Attendance upon the poor and the sick still continued, indeed, one of the duties of the fraternity, but it must have been feebly exercised amid the clash of arms and the excitement of war.
CHAPTER IV
The contests between Saladin and the Templars – The vast privileges of the Templars – The publication of the bull, omne datum optimum– The Pope declares himself the immediate Bishop of the entire Order – The different classes of Templars – The knights – Priests – Serving brethren – The hired soldiers – The great officers of the Temple – Punishment of cowardice – The Master of the Temple is taken prisoner, and dies in a dungeon – Saladin’s great successes – The Christians purchase a truce – The Master of the Temple and the Patriarch Heraclius proceed to England for succour – The consecration of the Temple Church at London.
“The firmest bulwark of Jerusalem was founded on the knights of the Hospital of St. John and of the Temple of Solomon; on the strange association of a monastic and military life, which fanaticism might suggest, but of which policy must approve. The flower of the nobility of Europe aspired to wear the cross and profess the vows of these respectable orders; their spirit and discipline were immortal; and the speedy donation of twenty-eight thousand farms or manors enabled them to support a regular force of cavalry and infantry for the defence of Palestine.” – Gibbon.
Odo de St.
Amand.
A. D. 1170.
The Master, Philip of Naplous, resigned his authority after a short government of three years, and was succeeded by Brother Odo de St. Amand, a proud and fiery warrior, of undaunted courage and resolution; having, according to William, Archbishop of Tyre, the fear neither of God nor of man before his eyes.76
The Templars were now destined to meet with a more formidable opponent than any they had hitherto encountered in the field, one who was again to cause the crescent to triumph over the cross, and to plant the standard of the prophet upon the walls of the holy city.
When the Fatimite caliph had received intelligence of Amalric’s invasion of Egypt, he sent the hair of his women, one of the greatest tokens of distress known in the East, to the pious Noureddin, who immediately despatched a body of troops to his assistance, headed by Sheerkoh, and his nephew, Youseef-Ben-Acoub-Ben-Schadi, the famous Saladin. Sheerkoh died immediately after his arrival, and Youseef succeeded to his command, and was appointed vizier of the caliph. Youseef had passed his youth in pleasure and debauchery, sloth and indolence: he had quitted with regret the delights of Damascus for the dusty plains of Egypt; and but for the unjustifiable expedition of King Amalric and the Hospitallers against the infidels, the powerful talents and the latent energies of the young Courdish chieftain, which altogether changed the face of affairs in the East, would in all probability never have been developed.
As soon as Saladin grasped the power of the sword, and obtained the command of armies, he threw off the follies of his youth, and led a new life. He renounced the pleasures of the world, and assumed the character of a saint. His dress was a coarse woollen garment; water was his only drink; and he carefully abstained from everything disapproved of by the Mussulman religion. Five times each day he prostrated himself in public prayer, surrounded by his friends and followers, and his demeanour became grave, serious, and thoughtful. He fought vigorously with spiritual weapons against the temptations of the world; his nights were often spent in watching and meditation, and he was always diligent in fasting and in the study of the Koran. With the same zeal he combated with carnal weapons the foes of Islam, and his admiring brethren gave him the name of Salah-ed-deen, “Integrity of Religion,” vulgarly called Saladin.
At the head of forty thousand horse and foot, he crossed the desert and ravaged the borders of Palestine; the wild Bedouins and the enthusiastic Arabians of the far south were gathered together under his standard, and hastened with holy zeal to obtain the crown of martyrdom in defence of the faith. The long remembered and greatly dreaded Arab shout of onset, Allah acbar, God is victorious, again resounded through the plains and the mountains of Palestine, and the grand religious struggle for the possession of the holy city of Jerusalem, equally reverenced by Mussulmen and by Christians, was once more vigorously commenced. Saladin besieged the fortified city of Gaza, which belonged to the Knights Templars, and was considered to be the key of Palestine towards Egypt. The luxuriant gardens, the palm and olive groves of this city of the wilderness, were destroyed by the wild cavalry of the desert, and the innumerable tents of the Arab host were thickly clustered on the neighbouring sand-hills. The warlike monks of the Temple fasted and prayed, and invoked the aid of the God of battles; the gates of the city were thrown open, and in an unexpected sally upon the enemy’s camp they performed such prodigies of valour, that Saladin, despairing of being able to take the place, abandoned the siege, and retired into Egypt.77
A. D. 1172.
The year following, Pope Alexander’s famous bull, omne datum optimum, confirming the previous privileges of the Templars, and conferring upon them additional powers and immunities, was published in England. It commences in the following terms:
“Alexander, bishop, servant of the servants of God, to his beloved sons, Odo, Master of the religious chivalry of the Temple, which is situated at Jerusalem, and to his successors, and to all the regularly professed brethren.
“Every good gift and every perfect reward78 cometh from above, descending from the Father of light, with whom there is no change nor shadow of variety. Therefore, O beloved children in the Lord, we praise the Almighty God, in respect of your holy fraternity, since your religion and venerated institution are celebrated throughout the entire world. For although by nature ye are children of wrath, and slaves to the pleasures of this life, yet by a favouring grace ye have not remained deaf hearers of the gospel, but, throwing aside all earthly pomps and enjoyments, and rejecting the broad road which leadeth unto death, ye have humbly chosen the arduous path to everlasting life. Faithfully fulfilling the character of soldiery of the Lord, ye constantly carry upon your breasts the sign of the life-giving cross. Moreover, like true Israelites, and most instructed fighters of the divine battle, inflamed with true charity, ye fulfil by your works the word of the gospel which saith, ‘Greater love hath no man than this, that a man lay down his life for his friends;’ so that, in obedience to the voice of the great Shepherd, ye in nowise fear to lay down your lives for your brethren, and to defend them from the inroad of the pagans; and ye may well be termed holy warriors, since ye have been appointed by the Lord defenders of the catholic church and combatants of the enemies of Christ.”
After this preamble, the pope earnestly exhorts the Templars to pursue with unceasing diligence their high vocation; to defend the eastern church with their whole hearts and souls, and to strike down the enemies of the cross of Christ. “By the authority of God, and the blessed Peter prince of apostles,” says the holy pontiff, “we have ordained and do determine, that the Temple in which ye are gathered together to the praise and glory of God, for the defence of the faithful, and the deliverance of the church, shall remain for evermore under the safeguard and protection of the holy apostolic see, together with all the goods and possessions which ye now lawfully enjoy, and all that ye may hereafter rightfully obtain, through the liberality of christian kings and princes, and the alms and oblations of the faithful.
“We moreover by these presents decree, that the regular discipline, which, by divine favour, hath been instituted in your house, shall be inviolably observed, and that the brethren who have there dedicated themselves to the service of the omnipotent God, shall live together in chastity and without property; and making good their profession both in word and deed, they shall remain subject and obedient in all things to the Master, or to him whom the Master shall have set in authority over them.
“Moreover, as the chief house at Jerusalem hath been the source and fountain of your sacred institution and order, the Master thereof shall always be considered the head and chief of all the houses and places appertaining thereunto. And we further decree, that at the decease of Odo, our beloved son in the Lord, and of each one of his successors, no man shall be set in authority over the brethren of the same house, except he be of the religious and military order; and has regularly professed your habit and fellowship; and has been chosen by all the brethren unanimously, or, at all events, by the greater part of them.
“And from henceforth it shall not be permitted to any ecclesiastical or secular person to infringe or diminish the customs and observances of your religion and profession, as instituted by the Master and brethren in common; and those rules which have been put into writing and observed by you for some time past, shall not be changed or altered except by the authority of the Master, with the consent of the majority of the chapter.
“… No ecclesiastic or secular person shall dare to exact from the Master and Brethren of the Temple, oaths, guarantees, or any such securities as are ordinarily required from the laity.
“Since your sacred institution and religious chivalry have been established by divine Providence, it is not fit that you should enter into any other order with the view of leading a more religious life, for God, who is immutable and eternal, approveth not the inconstant heart; but wisheth rather the good purpose, when once begun, to be persevered in to the end of life.
“How many and great persons have pleased the lord of an earthly empire, under the military girdle and habit! How many and distinguished men, gathered together in arms, have bravely fought, in these our times, in the cause of the gospel of God, and in defence of the laws of our Father; and, consecrating their hands in the blood of the unbelievers in the Lord, have, after their pains and toil in this world’s warfare, obtained the reward of everlasting life! Do ye therefore, both knights and serving brethren, assiduously pay attention to your profession, and in accordance with the saying of the apostle, ‘Let each one of you stedfastly remain in the vocation to which you have been called.’ We therefore ordain, that when your brethren have once taken the vows, and have been received in your sacred college, and have taken upon themselves your warfare, and the habit of your religion, they shall no longer have the power of returning again to the world; nor can any, after they have once made profession, abjure the cross and habit of your religion, with the view of entering another convent or monastery of stricter or more lax discipline, without the consent of the brethren, or Master, or of him whom the Master hath set in authority over them; nor shall any ecclesiastic or secular person be permitted to receive or retain them.
“And since those who are defenders of the church ought to be supported and maintained out of the good things of the church, we prohibit all manner of men from exacting tithes from you in respect of your moveables or immoveables, or any of the goods and possessions appertaining unto your venerable house.
“And that nothing may be wanting to the plenitude of your salvation, and the care of your souls; and that ye may more commodiously hear divine service, and receive the sacraments in your sacred college; we in like manner ordain, that it shall be lawful for you to admit within your fraternity, honest and godly clergymen and priests, as many as ye may conscientiously require; and to receive them from whatever parts they may come, as well in your chief house at Jerusalem, as in all the other houses and places depending upon it, so that they do not belong to any other religious profession or order, and so that ye ask them of the bishop, if they come from the neighbourhood; but if peradventure the bishop should refuse, yet nevertheless ye have permission to receive and retain them by the authority of the holy apostolic see.
“If any of these, after they have been professed, should turn out to be useless, or should become disturbers of your house and religion, it shall be lawful for you, with the consent of the major part of the chapter, to remove them, and give them leave to enter any other order where they may wish to live in the service of God, and to substitute others in their places who shall undergo a probation of one year in your society; which term being completed, if their morals render them worthy of your fellowship, and they shall be found fit and proper for your service, then let them make the regular profession of life according to your rule, and of obedience to their Master, so that they have their food and clothing, and also their lodging, with the fraternity.
“But it shall not be lawful for them presumptuously to take part in the consultations of your chapter, or in the government of your house; they are permitted to do so, so far only as they are enjoined by yourselves. And as regards the cure of souls, they are to occupy themselves with that business so far only as they are required. Moreover, they shall be subject to no person, power, or authority, excepting that of your own chapter, but let them pay perfect obedience, in all matters and upon all occasions, to thee our beloved son in the Lord, Odo, and to thy successors, as their Master and Bishop.
“We moreover decree, that it shall be lawful for you to send your clerks, when they are to be admitted to holy orders, for ordination to whatever catholic bishop you may please, who, clothed with our apostolical power, will grant them what they require; but we forbid them to preach with a view of obtaining money, or for any temporal purpose whatever, unless perchance the Master of the Temple for the time being should cause it to be done for some special purpose. And whosoever of these are received into your college, they must make the promise of stedfastness of purpose, of reformation of morals, and that they will fight for the Lord all the days of their lives, and render strict obedience to the Master of the Temple; the book in which these things are contained being placed upon the altar.
“We moreover, without detracting from the rights of the bishops in respect of tithes, oblations, and buryings, concede to you the power of constructing oratories in the places bestowed upon the sacred house of the Temple, where you and your retainers and servants may dwell; so that both ye and they may be able to assist at the divine offices, and receive there the rite of sepulture; for it would be unbecoming and very dangerous to the souls of the religious brethren, if they were to be mixed up with a crowd of secular persons, and be brought into the company of women on the occasion of their going to church. But as to the tithes, which, by the advice and with the consent of the bishops, ye may be able by your zeal to draw out of the hands of the clergy or laity, and those which with the consent of the bishops ye may acquire from their own clergy, we confirm to you by our apostolical authority.”
The above bull further provides, in various ways, for the temporal and spiritual advantage of the Templars, and expressly extends the favours and indulgences, and the apostolical blessings, to all the serving brethren, as well as to the knights. It also confers upon the fraternity the important privilege of causing the churches of towns and villages lying under sentence of interdict to be opened once a year, and divine service to be celebrated within them.79