The History of the Knights Templars, the Temple Church, and the Temple
by C. G. Addison · English · Gutenberg #38593 · 799,000 chars · public domain (US)
The Project Gutenberg eBook of The History of the Knights Templars, the Temple Church, and the Temple
This eBook is for the use of anyone anywhere in the United States and
most other parts of the world at no cost and with almost no restrictions
whatsoever. You may copy it, give it away or re-use it under the terms
of the Project Gutenberg License included with this eBook or online
at www.gutenberg.org. If you are not located in the United States,
you will have to check the laws of the country where you are located
before using this eBook.
Title: The History of the Knights Templars, the Temple Church, and the Temple
Author: C. G. Addison
Release date: January 17, 2012 [eBook #38593]
Most recently updated: January 8, 2021
Language: English
Other information and formats: www.gutenberg.org/ebooks/38593
Credits: Produced by The Online Distributed Proofreading Team at
https://www.pgdp.net (This file was produced from images
generously made available by The Internet Archive/Canadian
Libraries.)
*** START OF THE PROJECT GUTENBERG EBOOK THE HISTORY OF THE KNIGHTS TEMPLARS, THE TEMPLE CHURCH, AND THE TEMPLE ***
Produced by The Online Distributed Proofreading Team at
https://www.pgdp.net (This file was produced from images
generously made available by The Internet Archive/Canadian
Libraries.)
THE HISTORY OF
The Knights Templars,
THE TEMPLE CHURCH, AND THE TEMPLE.
BY CHARLES G. ADDISON, ESQ.
OF THE INNER TEMPLE.
[Illustration: TESTIS SVM AGNI.]
LONDON:
LONGMAN, BROWN, GREEN, AND LONGMANS,
PATERNOSTER ROW.
1842.
LONDON:
PRINTED BY G. J. PALMER, SAVOY STREET, STRAND.
TO THE
MASTERS OF THE BENCH OF THE HONOURABLE SOCIETIES
OF THE
Inner and Middle Temple,
THE RESTORERS
OF
The Antient Church of the Knights Templars,
THIS WORK
IS
RESPECTFULLY DEDICATED
BY
THE AUTHOR.
PREFACE.
The extraordinary and romantic career of the Knights Templars, their
exploits and their misfortunes, render their history a subject of peculiar
interest.
Born during the first fervour of the Crusades, they were flattered and
aggrandized as long as their great military power and religious fanaticism
could be made available for the support of the Eastern church and the
retention of the Holy Land, but when the crescent had ultimately triumphed
over the cross, and the religio-military enthusiasm of Christendom had
died away, they encountered the basest ingratitude in return for the
services they had rendered to the christian faith, and were plundered,
persecuted, and condemned to a cruel death, by those who ought in justice
to have been their defenders and supporters. The memory of these holy
warriors is embalmed in all our recollections of the wars of the cross;
they were the bulwarks of the Latin kingdom of Jerusalem during the short
period of its existence, and were the last band of Europe's host that
contended for the possession of Palestine.
To the vows of the monk and the austere life of the convent, the Templars
added the discipline of the camp, and the stern duties of the military
life, joining
"The fine vocation of the sword and lance,
With the gross aims, and body-bending toil
Of a poor brotherhood, who walk the earth
Pitied."
The vulgar notion that the Templars were as _wicked_ as they were fearless
and brave, has not yet been entirely exploded; but it is hoped that the
copious account of the proceedings against the order in this country,
given in the ninth and tenth chapters of the ensuing volume, will tend to
dispel many unfounded prejudices still entertained against the fraternity,
and excite emotions of admiration for their constancy and courage, and of
pity for their unmerited and cruel fate.
Matthew Paris, who wrote at _St. Albans_, concerning events in
_Palestine_, tells us that the emulation between the Templars and
Hospitallers frequently broke out into open warfare to the great scandal
and prejudice of Christendom, and that, in a pitched battle fought between
them, the Templars were slain to a man. The solitary testimony of Matthew
Paris, who was no friend to the two orders, is invalidated by the silence
of contemporary historians, who wrote on the spot; and it is quite evident
from the letters of the pope, addressed to the Hospitallers, the year
after the date of the alleged battle, that such an occurrence never could
have taken place.
The accounts, even of the best of the antient writers, should not be
adopted without examination, and a careful comparison with other sources
of information. William of Tyre, for instance, tells us that
_Nassr-ed-deen_, son of sultan _Abbas_, was taken prisoner by the
Templars, and whilst in their hands became a convert to the Christian
religion; that he had learned the rudiments of the Latin language, and
earnestly sought to be baptized, but that the Templars were bribed with
sixty thousand pieces of gold to surrender him to his enemies in Egypt,
where certain death awaited him; and that they stood by to see him bound
hand and foot with chains, and placed in an iron cage, to be conducted
across the desert to Cairo. Now the Arabian historians of that period tell
us that _Nassr-ed-deen_ and his father murdered the caliph and threw his
body into a well, and then fled with their retainers and treasure into
Palestine; that the sister of the murdered caliph wrote immediately to the
commandant at Gaza, which place was garrisoned by the Knights Templars,
offering a handsome reward for the capture of the fugitives; that they
were accordingly intercepted, and _Nassr-ed-deen_ was sent to Cairo, where
the female relations of the caliph caused his body to be cut into small
pieces in the seraglio. The above act has constantly been made a matter of
grave accusation against the Templars; but what a different complexion
does the case assume on the testimony of the Arabian authorities!
It must be remembered that William archbishop of Tyre was hostile to the
order on account of its vast powers and privileges, and carried his
complaints to a general council of the church at Rome. He is abandoned, in
everything that he says to the prejudice of the fraternity, by James of
Vitry, bishop of Acre, a learned and most talented prelate, who wrote in
Palestine subsequently to William of Tyre, and has copied largely from the
history of the latter. The bishop of Acre speaks of the Templars in the
highest terms, and declares that they were universally loved by all men
for their piety and humility. "_Nulli molesti erant!_" says he, "_sed ab
omnibus propter humilitatem et religionem amabantur._"
The celebrated orientalist _Von Hammer_ has recently brought forward
various extraordinary and unfounded charges, destitute of all authority,
against the Templars; and _Wilcke_, who has written a German history of
the order, seems to have imbibed all the vulgar prejudices against the
fraternity. I might have added to the interest of the ensuing work, by
making the Templars horrible and atrocious villains; but I have
endeavoured to write a fair and impartial account of the order, not
slavishly adopting everything I find detailed in antient writers, but such
matters only as I believe, after a careful examination of the best
authorities, to be _true_.
It is a subject of congratulation to us that we possess, in the Temple
Church at London, the most beautiful and perfect memorial of the order of
the Knights Templars now in existence. No one who has seen that building
in its late dress of plaster and whitewash will recognize it when restored
to its antient magnificence. This venerable structure was one of the chief
ecclesiastical edifices of the Knights Templars in Europe, and stood next
in rank to the Temple at Jerusalem. As I have performed the pilgrimage to
the Holy City, and wandered amid the courts of the antient Temple of the
Knights Templars on Mount Moriah, I could not but regard with more than
ordinary interest the restoration by the societies of the Inner and the
Middle Temple of their beautiful Temple Church.
The greatest zeal and energy have been displayed by them in that
praiseworthy undertaking, and no expense has been spared to repair the
ravages of time, and to bring back the structure to _what it was_ in the
time of the Templars.
In the summer I had the pleasure of accompanying one of the chief and most
enthusiastic promoters of the restoration of the church (Mr. Burge, Q.C.)
over the interesting fabric, and at his suggestion the present work was
commenced. I am afraid that it will hardly answer his expectations, and am
sorry that the interesting task has not been undertaken by an abler hand.
Temple, Nov. 17, 1841.
P.S. Mr. Willement, who is preparing some exquisitely stained glass
windows for the Temple Church, has just drawn my attention to the
nineteenth volume of the "MEMOIRES DE LA SOCIETE ROYALE DES ANTIQUAIRES DE
FRANCE," published last year. It contains a most curious and interesting
account of the church of Brelevennez, in the department des Cotes-du-Nord,
supposed to have formerly belonged to the order of the Temple, written by
the Chevalier du FREMANVILLE. Amongst various curious devices, crosses,
and symbols found upon the windows and the tombs of the church, is a
copper medallion, which appears to have been suspended from the neck by a
chain. This decoration consists of a small circle, within which are
inscribed two equilateral triangles placed one upon the other, so as to
form a six-pointed star. In the midst of the star is a second circle,
containing within it the LAMB of the order of the Temple holding the
banner in its fore-paw, similar to what we see on the antient seal of the
order delineated in the title-page of this work. Mr. Willement has
informed me that he has received an offer from a gentleman in Brittany to
send over casts of the decorations and devices lately discovered in that
church. He has kindly referred the letter to me for consideration, but I
have not thought it advisable to delay the publication of the present work
for the purpose of procuring them.
Mr. Willement has also drawn my attention to a very distinct impression of
the reverse of the seal of the Temple described in page 106, whereon I
read very plainly the interesting motto, "TESTIS SVM AGNI."
CONTENTS.
CHAPTER I.
Origin of the Templars--The pilgrimages to Jerusalem--The
dangers to which pilgrims were exposed--The formation of the
brotherhood of the poor fellow-soldiers of Jesus Christ to
protect them--Their location in the Temple--A description of
the Temple--Origin of the name Templars--Hugh de Payens
chosen Master of the Temple--Is sent to Europe by King
Baldwin--Is introduced to the Pope--The assembling of the
Council of Troyes--The formation of a rule for the government
of the Templars _Page_ 1
CHAPTER II.
Regula Pauperum Commilitonum Christi et Templi Salomonis.
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 15
CHAPTER III.
Hugh de Payens returns to Palestine--His death--Robert de
Craon made Master--Success of the Infidels--The second
Crusade--The Templars assume the Red Cross--Their gallant
actions and high discipline--Lands, manors, and churches
granted them in England--Bernard de Tremelay made Master--He
is slain by the Infidels--Bertrand de Blanquefort made
Master--He is taken prisoner, and sent in chains to Aleppo--
The Pope writes letters in praise of the Templars--Their
religious and military enthusiasm--Their war banner called
_Beauseant_--The rise of the rival religio-military order of
the Hospital of St. John 36
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 60
CHAPTER V.
The Temple at London--The vast possessions of the Templars in
England--The territorial divisions of the order--The different
preceptories in this country--The privileges conferred on the
Templars by the kings of England--The Masters of the Temple at
London--Their power and importance 81
CHAPTER VI.
The Patriarch Heraclius quarrels with the king of England--He
returns to Palestine without succour--The disappointments and
gloomy forebodings of the Templars--They prepare to resist
Saladin--Their defeat and slaughter--The valiant deeds of the
Marshal of the Temple--The fatal battle of Tiberias--The
captivity of the Grand Master and the true Cross--The captive
Templars are offered the Koran or death--They choose the
latter, and are beheaded--The fall of Jerusalem--The Moslems
take possession of the Temple--They purify it with rose-water,
say prayers, and hear a sermon--The Templars retire to
Antioch--Their letters to the king of England and the Master
of the Temple at London--Their exploits at the siege of Acre 114
CHAPTER VII.
Richard Coeur de Lion joins the Templars before Acre--The city
surrenders, and the Templars establish the chief house of
their order within it--Coeur de Lion takes up his abode with
them--He sells to them the island of Cyprus--The Templars form
the van of his army--Their foraging expeditions and great
exploits--Coeur de Lion quits the Holy Land in the disguise of
a Knight Templar--The Templars build the Pilgrim's Castle in
Palestine--The state of the order in England--King John
resides in the Temple at London--The barons come to him at
that place, and demand MAGNA CHARTA--The exploits of the
Templars in Egypt--The letters of the Grand Master to the
Master of the Temple at London--The Templars reconquer
Jerusalem 141
CHAPTER VIII.
The conquest of Jerusalem by the Carizmians--The slaughter of
the Templars, and the death of the Grand Master--The exploits
of the Templars in Egypt--King Louis of France visits the
Templars in Palestine--He assists them in putting the country
into a defensible state--Henry II., king of England, visits
the Temple at Paris--The magnificent hospitality of the
Templars in England and France--Benocdar, sultan of Egypt,
invades Palestine--He defeats the Templars, takes their strong
fortresses, and decapitates six hundred of their brethren--The
Grand Master comes to England for succour--The renewal of the
war--The fall of Acre, and the final extinction of the
Templars in Palestine 165
CHAPTER IX.
The downfall of the Templars--The cause thereof--The Grand
Master comes to Europe at the request of the Pope--He is
imprisoned, with all the Templars in France, by command of
king Philip--They are put to the torture, and confessions of
the guilt of heresy and idolatry are extracted from them--
Edward II. king of England stands up in defence of the
Templars, but afterwards persecutes them at the instance of
the Pope--The imprisonment of the Master of the Temple and
all his brethren in England--Their examination upon
eighty-seven horrible and ridiculous articles of accusation
before foreign inquisitors appointed by the Pope--A council
of the church assembles at London to pass sentence upon
them--The curious evidence adduced as to the mode of admission
into the order, and of the customs and observances of the
fraternity 193
CHAPTER X.
The Templars in France revoke their rack-extorted
confessions--They are tried as relapsed heretics, and burnt at
the stake--The progress of the inquiry in England--The curious
evidence adduced as to the mode of holding the chapters of the
order--As to the penance enjoined therein, and the absolution
pronounced by the Master--The Templars draw up a written
defence, which they present to the ecclesiastical council--
They are placed in separate dungeons, and put to the torture--
Two serving brethren and a chaplain of the order then make
confessions--Many other Templars acknowledge themselves guilty
of heresy in respect of their belief in the religious
authority of their Master--They make their recantations, and
are reconciled to the church before the south door of Saint
Paul's cathedral--The order of the Temple is abolished by the
Pope--The last of the Masters of the Temple in England dies in
the Tower--The disposal of the property of the order--
Observations on the downfall of the Templars 239
CHAPTER XI.
THE TEMPLE CHURCH.
The restoration of the Temple Church--The beauty and
magnificence of the venerable building--The various styles of
architecture displayed in it--The discoveries made during the
recent restoration--The sacrarium--The marble piscina--The
sacramental niches--The penitential cell--The ancient Chapel
of St. Anne--Historical matters connected with the Temple
Church--The holy relics anciently preserved therein--The
interesting monumental remains 289
CHAPTER XII.
THE TEMPLE CHURCH.
THE MONUMENTS OF THE CRUSADERS--The tomb and effigy of Sir
Geoffrey de Magnaville, earl of Essex, and constable of the
Tower--His life and death, and famous exploits--Of William
Marshall, earl of Pembroke, Protector of England--Of the Lord
de Ross--Of William and Gilbert Marshall, earls of Pembroke--
Of William Plantagenet, fifth son of Henry the Third--The
anxious desire manifested by king Henry the Third, queen
Eleanor, and various persons of rank, to be buried in the
Temple Church 309
CHAPTER XIII.
THE TEMPLE.
Antiquities in the Temple--The history of the place subsequent
to the dissolution of the order of the Knights Templars--The
establishment of a society of lawyers in the Temple--The
antiquity of this society--Its connexion with the antient
society of the Knights Templars--An order of knights and
serving brethren established in the law--The degree of _frere
serjen_, or _frater serviens_, borrowed from the antient
Templars--The modern Templars divide themselves into the two
societies of the Inner and Middle Temple 342
CHAPTER XIV.
THE TEMPLE.
The Temple Garden--The erection of new buildings in the
Temple--The dissolution of the order of the Hospital of Saint
John--The law societies become lessees of the crown--The
erection of the magnificent Middle Temple Hall--The conversion
of the old hall into chambers--The grant of the inheritance of
the Temple to the two law societies--Their magnificent present
to his Majesty--Their antient orders and customs, and antient
hospitality--Their grand entertainments--Reader's feasts--
Grand Christmasses and Revels--The fox-hunt in the hall--The
dispute with the Lord Mayor--The quarrel with the _custos_ of
the Temple Church 373
ERRATA.
In note, page 6, _for_ infinitus, _read_ infinitis.
29, _for_ carrissime, _read_ carissime.
42, _for_ Angli, _read_ Anglia.
79, _for_ promptia, _read_ promptior.
79, _for_ principos, _read_ principes.
80, _for_ Patriarcha, _read_ patriarcham.
THE KNIGHTS TEMPLARS.
CHAPTER I.
Origin of the Templars--The pilgrimages to Jerusalem--The dangers to
which pilgrims were exposed--The formation of the brotherhood of the
poor fellow-soldiers of Jesus Christ to protect them--Their location
in the Temple--A description of the Temple--Origin of the name
Templars--Hugh de Payens chosen Master of the Temple--Is sent to
Europe by King Baldwin--Is introduced to the Pope--The assembling of
the Council of Troyes--The formation of a rule for the government of
the Templars.
"Yet 'midst her towering fanes in ruin laid,
The pilgrim saint his murmuring vespers paid;
'Twas his to mount the tufted rocks, and rove
The chequer'd twilight of the olive-grove:
'Twas his to bend beneath the sacred gloom,
And wear with many a kiss Messiah's tomb."
The extraordinary and romantic institution of the Knights Templars, those
military friars who so strangely blended the character of the monk with
that of the soldier, took its origin in the following manner:--
On the miraculous discovery of the Holy sepulchre by the Empress Helena,
the mother of Constantine, about 298 years after the death of Christ, and
the consequent erection, by command of the first christian emperor, of
the magnificent church of the Resurrection, or, as it is now called, the
Church of the Holy Sepulchre, over the sacred monument, the tide of
pilgrimage set in towards Jerusalem, and went on increasing in strength as
Christianity gradually spread throughout Europe. On the surrender of the
Holy City to the victorious Arabians, (A. D. 637,) the privileges and the
security of the christian population were provided for in the following
guarantee, given under the hand and seal of the Caliph Omar to Sophronius
the Patriarch.
"From OMAR EBNO 'L ALCHITAB to the inhabitants of AELIA."
"They shall be protected and secured both in their lives and fortunes, and
their churches shall neither be pulled down nor made use of by any but
themselves."[1]
Under the government of the Arabians, the pilgrimages continued steadily
to increase; the old and the young, women and children, flocked in crowds
to Jerusalem, and in the year 1064 the Holy Sepulchre was visited by an
enthusiastic band of seven thousand pilgrims, headed by the Archbishop of
Mentz and the Bishops of Utrecht, Bamberg, and Ratisbon.[2] The year
following, however, Jerusalem was conquered by the wild Turcomans. Three
thousand of the citizens were indiscriminately massacred, and the
hereditary command over the Holy City and territory was confided to the
Emir Ortok, the chief of a savage pastoral tribe.
Under the iron yoke of these fierce Northern strangers, the Christians
were fearfully oppressed; they were driven from their churches; divine
worship was ridiculed and interrupted; and the patriarch of the Holy City
was dragged by the hair of his head over the sacred pavement of the church
of the Resurrection, and cast into a dungeon, to extort a ransom from the
sympathy of his flock. The pilgrims who, through innumerable perils, had
reached the gates of the Holy City, were plundered, imprisoned, and
frequently massacred; an _aureus_, or piece of gold, was exacted as the
price of admission to the holy sepulchre, and many, unable to pay the tax,
were driven by the swords of the Turcomans from the very threshold of the
object of all their hopes, the bourne of their long pilgrimage, and were
compelled to retrace their weary steps in sorrow and anguish to their
distant homes.[3] The melancholy intelligence of the profanation of the
holy places, and of the oppression and cruelty of the Turcomans, aroused
the religious chivalry of Christendom; "a nerve was touched of exquisite
feeling, and the sensation vibrated to the heart of Europe."
Then arose the wild enthusiasm of the crusades; men of all ranks, and even
monks and priests, animated by the exhortations of the pope and the
preachings of Peter the Hermit, flew to arms, and enthusiastically
undertook "the pious and glorious enterprize" of rescuing the holy
sepulchre of Christ from the foul abominations of the heathen.
When intelligence of the capture of Jerusalem by the Crusaders (A. D.
1099) had been conveyed to Europe, the zeal of pilgrimage blazed forth
with increased fierceness; it had gathered intensity from the interval of
its suppression by the wild Turcomans, and promiscuous crowds of both
sexes, old men and children, virgins and matrons, thinking the road then
open and the journey practicable, successively pressed forwards towards
the Holy City, with the passionate desire of contemplating the original
monuments of the Redemption.[4] The infidels had indeed been driven out
of Jerusalem, but not out of Palestine. The lofty mountains bordering the
sea-coast were infested by bold and warlike bands of fugitive Mussulmen,
who maintained themselves in various impregnable castles and strongholds,
from whence they issued forth upon the high-roads, cut off the
communication between Jerusalem and the sea-ports, and revenged themselves
for the loss of their habitations and property by the indiscriminate
pillage of all travellers. The Bedouin horsemen, moreover, making rapid
incursions from beyond the Jordan, frequently kept up a desultory and
irregular warfare in the plains; and the pilgrims, consequently, whether
they approached the Holy City by land or by sea, were alike exposed to
almost daily hostility, to plunder, and to death.
To alleviate the dangers and distresses to which these pious enthusiasts
were exposed, to guard the honour of the saintly virgins and matrons,[5]
and to protect the gray hairs of the venerable palmer, nine noble knights
formed a holy brotherhood in arms, and entered into a solemn compact to
aid one another in clearing the highways of infidels, and of robbers, and
in protecting the pilgrims through the passes and defiles of the mountains
to the Holy City. Warmed with the religious and military fervour of the
day, and animated by the sacredness of the cause to which they had devoted
their swords, they called themselves the _Poor Fellow-soldiers of Jesus
Christ_. They renounced the world and its pleasures, and in the holy
church of the Resurrection, in the presence of the patriarch of Jerusalem,
they embraced vows of perpetual chastity, obedience, and poverty, after
the manner of monks.[6] Uniting in themselves the two most popular
qualities of the age, devotion and valour, and exercising them in the most
popular of all enterprises, the protection of the pilgrims and of the road
to the holy sepulchre, they speedily acquired a vast reputation and a
splendid renown.
At first, we are told, they had no church and no particular place of
abode, but in the year of our Lord 1118, (nineteen years after the
conquest of Jerusalem by the Crusaders,) they had rendered such good and
acceptable service to the Christians, that Baldwin the Second, king of
Jerusalem, granted them a place of habitation within the sacred inclosure
of the Temple on Mount Moriah, amid those holy and magnificent structures,
partly erected by the christian Emperor Justinian, and partly built by the
Caliph Omar, which were then exhibited by the monks and priests of
Jerusalem, whose restless zeal led them to practise on the credulity of
the pilgrims, and to multiply relics and all objects likely to be sacred
in their eyes, as the _Temple of Solomon_, whence the Poor Fellow-soldiers
of Jesus Christ came thenceforth to be known by the name of "_the
Knighthood of the Temple of Solomon_."[7]
A few remarks in elucidation of the name Templars, or Knights of the
Temple, may not be altogether unacceptable.
By the Mussulmen, the site of the great Jewish temple on Mount Moriah has
always been regarded with peculiar veneration. Mahomet, in the first year
of the publication of the Koran, directed his followers, when at prayer,
to turn their faces towards it, and pilgrimages have constantly been made
to the holy spot by devout Moslems. On the conquest of Jerusalem by the
Arabians, it was the first care of the Caliph Omar to rebuild "the Temple
of the Lord." Assisted by the principal chieftains of his army, the
Commander of the Faithful undertook the pious office of clearing the
ground with his own hands, and of tracing out the foundations of the
magnificent mosque which now crowns with its dark and swelling dome the
elevated summit of Mount Moriah.[8]
This great house of prayer, the most holy Mussulman Temple in the world
after that of Mecca, is erected over the spot where "Solomon began to
build the house of the Lord at Jerusalem on Mount Moriah, where the Lord
appeared unto David his father, in the place that David had prepared in
the threshing-floor of Ornan the Jebusite." It remains to this day in a
state of perfect preservation, and is one of the finest specimens of
Saracenic architecture in existence. It is entered by four spacious
doorways, each door facing one of the cardinal points; the _Bab el
D'jannat_, or gate of the garden, on the north; the _Bab el Kebla_, or
gate of prayer, on the south; the _Bab ib'n el Daoud_, or the gate of the
son of David, on the east; and the _Bab el Garbi_, on the west. By the
Arabian geographers it is called _Beit Allah_, the house of God, also
_Beit Almokaddas_, or _Beit Almacdes_, the holy house. From it Jerusalem
derives its Arabic name, _el Kods_, the holy, _el Schereef_, the noble,
and _el Mobarek_, the blessed; while the governors of the city, instead of
the customary high-sounding titles of sovereignty and dominion, take the
simple title of _Hami_, or protectors.
On the conquest of Jerusalem by the crusaders, the crescent was torn down
from the summit of this famous Mussulman Temple, and was replaced by an
immense golden cross, and the edifice was then consecrated to the services
of the christian religion, but retained its simple appellation of "The
Temple of the Lord." William, Archbishop of Tyre and Chancellor of the
Kingdom of Jerusalem, gives an interesting account of this famous edifice
as it existed in his time, during the Latin dominion. He speaks of the
splendid mosaic work, of the Arabic characters setting forth the name of
the founder, and the cost of the undertaking, and of the famous rock under
the centre of the dome, which is to this day shown by the Moslems as the
spot whereon the destroying angel stood, "with his drawn sword in his hand
stretched out over Jerusalem."[9] This rock he informs us was left
exposed and uncovered for the space of fifteen years after the conquest of
the holy city by the crusaders, but was, after that period, cased with a
handsome altar of white marble, upon which the priests daily said mass.
To the south of this holy Mussulman temple, on the extreme edge of the
summit of Mount Moriah, and resting against the modern walls of the town
of Jerusalem, stands the venerable christian church of the Virgin, erected
by the Emperor Justinian, whose stupendous foundations, remaining to this
day, fully justify the astonishing description given of the building by
Procopius. That writer informs us that in order to get a level surface for
the erection of the edifice, it was necessary, on the east and south sides
of the hill, to raise up a wall of masonry from the valley below, and to
construct a vast foundation, partly composed of solid stone and partly of
arches and pillars. The stones were of such magnitude, that each block
required to be transported in a truck drawn by forty of the emperor's
strongest oxen; and to admit of the passage of these trucks it was
necessary to widen the roads leading to Jerusalem. The forests of Lebanon
yielded their choicest cedars for the timbers of the roof, and a quarry of
variegated marble, seasonably discovered in the adjoining mountains,
furnished the edifice with superb marble columns.[10] The interior of this
interesting structure, which still remains at Jerusalem, after a lapse of
more than thirteen centuries, in an excellent state of preservation, is
adorned with six rows of columns, from whence spring arches supporting the
cedar beams and timbers of the roof; and at the end of the building is a
round tower, surmounted by a dome. The vast stones, the walls of masonry,
and the subterranean colonnade raised to support the south-east angle of
the platform whereon the church is erected, are truly wonderful, and may
still be seen by penetrating through a small door, and descending several
flights of steps at the south-east corner of the inclosure. Adjoining the
sacred edifice, the emperor erected hospitals, or houses of refuge, for
travellers, sick people, and mendicants of all nations; the foundations
whereof, composed of handsome Roman masonry, are still visible on either
side of the southern end of the building.
On the conquest of Jerusalem by the Moslems, this venerable church was
converted into a mosque, and was called _D'jame al Acsa_; it was enclosed,
together with the great Mussulman Temple of the Lord erected by the Caliph
Omar, within a large area by a high stone wall, which runs around the edge
of the summit of Mount Moriah, and guards from the profane tread of the
unbeliever the whole of that sacred ground whereon once stood the gorgeous
temple of the wisest of kings.[11]
When the Holy City was taken by the crusaders, the _D'jame al Acsa_, with
the various buildings constructed around it, became the property of the
kings of Jerusalem; and is denominated by William of Tyre "the palace," or
"royal house to the south of the Temple of the Lord, vulgarly called _the
Temple of Solomon_."[12] It was this edifice or temple on Mount Moriah
which was appropriated to the use of the poor fellow-soldiers of Jesus
Christ, as they had no _church_ and no particular place of abode, and
from it they derived their name of Knights Templars.[13]
James of Vitry, Bishop of Acre, who gives an interesting account of the
holy places, thus speaks of the Temple of the Knights Templars. "There is,
moreover, at Jerusalem another temple of immense spaciousness and extent,
from which the brethren of the knighthood of the Temple derive their name
of Templars, which is called the Temple of Solomon, perhaps to distinguish
it from the one above described, which is specially called the Temple of
the Lord."[14] He moreover informs us in his oriental history, that "in
the Temple of the Lord there is an abbot and canons regular; and be it
known that the one is the Temple of the _Lord_, and the other the Temple
of the _Chivalry_. These are _clerks_, the others are _knights_."[15]
The canons of the Temple of the Lord conceded to the poor fellow-soldiers
of Jesus Christ the large court extending between that building and the
Temple of Solomon; the king, the patriarch, and the prelates of Jerusalem,
and the barons of the Latin kingdom, assigned them various gifts and
revenues for their maintenance and support,[16] and the order being now
settled in a regular place of abode, the knights soon began to entertain
more extended views, and to seek a larger theatre for the exercise of
their holy profession.
Their first aim and object had been, as before mentioned, simply to
protect the poor pilgrims, on their journey backwards and forwards, from
the sea-coast to Jerusalem;[17] but as the hostile tribes of Mussulmen,
which everywhere surrounded the Latin kingdom, were gradually recovering
from the stupifying terror into which they had been plunged by the
successful and exterminating warfare of the first crusaders, and were
assuming an aggressive and threatening attitude, it was determined that
the holy warriors of the Temple should, in addition to the protection of
pilgrims, make the defence of the christian kingdom of Jerusalem, of the
eastern church, and of all the holy places, a part of their particular
profession.
The two most distinguished members of the fraternity were Hugh de Payens
and Geoffrey de St. Aldemar, or St. Omer, two valiant soldiers of the
cross, who had fought with great credit and renown at the siege of
Jerusalem. Hugh de Payens was chosen by the knights to be the superior of
the new religious and military society, by the title of "The Master of the
Temple;" and he has, consequently, generally been called the founder of
the order.
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 armees_ qui
font voeu de vivre la a fois en _anachoretes_ et en
_soldats_."--_Voltaire sur les Moeurs 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.
"LXIV. The brothers who are journeying through different provinces should
observe the rule, so far as they are able, in their meat and drink, and
let them attend to it in other matters, and live irreproachably, that they
may get a good name out of doors. Let them not tarnish their religious
purpose either by word or deed; let them afford to all with whom they may
be associated, an example of wisdom, and a perseverance in all good works.
Let him with whom they lodge be a man of the best repute, and, if it be
possible, let not the house of the host on that night be without a light,
lest the dark enemy (from whom God preserve us) should find some
opportunity. But where they shall hear of knights not excommunicated
meeting together, we order them to hasten thither, not considering so
much their temporal profit as the eternal safety of their souls....
"LXVII. If any brother shall transgress in speaking, or fighting, or in
any other light matter, let him voluntarily show his fault unto the Master
by way of satisfaction. If there be no customary punishment for light
faults, let there be a light penance; but if, he remaining silent, the
fault should come to be known through the medium of another, he must be
subjected to greater and more severe discipline and correction. If indeed
the offence shall be grave, let him be withdrawn from the companionship of
his fellows, let him not eat with them at the same table, but take his
repast alone. The whole matter is left to the judgment and discretion of
the Master, that his soul may be saved at the day of judgment.
"LXVIII. But, above all things, care must be taken that no brother,
powerful or weak, strong or feeble, desirous of exalting himself, becoming
proud by degrees, or defending his own fault, remain unchastened. If he
showeth a disposition to amend, let a stricter system of correction be
added: but if by godly admonition and earnest reasoning he will not be
amended, but will go on more and more lifting himself up with pride, then
let him be cast out of the holy flock in obedience to the apostle, _Take
away evil from among you_. It is necessary that from the society of the
Faithful Brothers the dying sheep be removed. But let the Master, who
_ought to hold the staff and the rod in his hand_, that is to say, the
staff that he may support the infirmities of the weak, and the rod that he
may with the zeal of rectitude strike down the vices of delinquents; let
him study, with the counsel of the patriarch and with spiritual
circumspection, to act so that, as blessed Maximus saith, The sinner be
not encouraged by easy lenity, nor the sinner hardened in his iniquity by
immoderate severity....
"LXXI. Contentions, envyings, spite, murmurings, backbiting, slander, we
command you, with godly admonition, to avoid, and do ye flee therefrom as
from the plague. Let every one of you, therefore, dear brothers, study
with a watchful mind that he do not secretly slander his brother, nor
accuse him, but let him studiously ponder upon the saying of the apostle,
_Be not thou an accuser or a whisperer among the people_. But when he
knoweth clearly that his brother hath offended, let him gently and with
brotherly kindness reprove him in private, according to the commandment of
the Lord; and if he will not hear him, let him take to him another
brother, and if he shall take no heed of both, let him be publicly
reproved in the assembly before all. For they have indeed much blindness
who take little pains to guard against spite, and thence become swallowed
up in the ancient wickedness of the subtle adversary.
"LASTLY. We hold it dangerous to all religion to gaze too much on the
countenance of women; and therefore no brother shall presume to kiss
neither widow, nor virgin, nor mother, nor sister, nor aunt, nor any other
woman. Let the knighthood of Christ shun _feminine kisses_, through which
men have very often been drawn into danger, so that each, with a pure
conscience and secure life, may be able to walk everlastingly in the sight
of God."[21]
The above rule having been confirmed by a Papal bull, Hugh de Payens
proceeded to France, and from thence he came to England, and the following
account is given of his arrival, in the Saxon chronicle.
"This same year, (A. D. 1128,) Hugh of the Temple came from Jerusalem to
the king in Normandy, and the king received him with much honour, and gave
him much treasure in gold and silver, and afterwards he sent him into
England, and there he was well received by all good men, and all gave him
treasure, and in Scotland also, and they sent in all a great sum in gold
and silver by him to Jerusalem, and there went with him and after him so
great a number as never before since the days of Pope Urban."[22] Grants
of land, as well as of money, were at the same time made to Hugh de
Payens and his brethren, some of which were shortly afterwards confirmed
by King Stephen on his accession to the throne, (A. D. 1135.) Among these
is a grant of the manor of Bistelesham made to the Templars by Count
Robert de Ferrara, and a grant of the church of Langeforde in Bedfordshire
made by Simon de Wahull, and Sibylla his wife, and Walter their son.
Hugh de Payens, before his departure, placed a Knight Templar at the head
of the order in this country, who was called the Prior of the Temple, and
was the procurator and vicegerent of the Master. It was his duty to manage
the estates granted to the fraternity, and to transmit the revenues to
Jerusalem. He was also delegated with the power of admitting members into
the order, subject to the control and direction of the Master, and was to
provide means of transport for such newly-admitted brethren to the far
east, to enable them to fulfil the duties of their profession. As the
houses of the Temple increased in number in England, sub-priors came to be
appointed, and the superior of the order in this country was then called
the Grand Prior, and afterwards Master of the Temple.
Many illustrious knights of the best families in Europe aspired to the
habit and the vows, but however exalted their rank, they were not received
within the bosom of the fraternity until they had proved themselves by
their conduct worthy of such a fellowship. Thus, when Hugh d'Amboise, who
had harassed and oppressed the people of Marmontier by unjust exactions,
and had refused to submit to the judicial decision of the Count of Anjou,
desired to enter the order, Hugh de Payens refused to admit him to the
vows, until he had humbled himself, renounced his pretensions, and given
perfect satisfaction to those whom he had injured.[23] The candidates,
moreover, previous to their admission, were required to make reparation
and satisfaction for all damage done by them at any time to churches, and
to public or private property.
An astonishing enthusiasm was excited throughout Christendom in behalf of
the Templars; princes and nobles, sovereigns and their subjects, vied with
each other in heaping gifts and benefits upon them, and scarce a will of
importance was made without an article in it in their favour. Many
illustrious persons on their deathbeds took the vows, that they might be
buried in the habit of the order; and sovereigns, quitting the government
of their kingdoms, enrolled themselves amongst the holy fraternity, and
bequeathed even their dominions to the Master and the brethren of the
Temple.
Thus, Raymond Berenger, Count of Barcelona and Provence, at a very
advanced age, abdicating his throne, and shaking off the ensigns of royal
authority, retired to the house of the Templars at Barcelona, and
pronounced his vows (A. D. 1130) before brother Hugh de Rigauld, the
Prior. His infirmities not allowing him to proceed in person to the chief
house of the order at Jerusalem, he sent vast sums of money thither, and
immuring himself in a small cell in the Temple at Barcelona, he there
remained in the constant exercise of the religious duties of his
profession until the day of his death.[24] At the same period, the Emperor
Lothaire bestowed on the order a large portion of his patrimony of
Supplinburg; and the year following, (A. D. 1131,) Alphonso the First,
king of Navarre and Arragon, also styled Emperor of Spain, one of the
greatest warriors of the age, by his will declared the Knights of the
Temple his heirs and successors in the crowns of Navarre and Arragon, and
a few hours before his death he caused this will to be ratified and signed
by most of the barons of both kingdoms. The validity of this document,
however, was disputed, and the claims of the Templars were successfully
resisted by the nobles of Navarre; but in Arragon they obtained, by way of
compromise, lands, and castles, and considerable dependencies, a portion
of the customs and duties levied throughout the kingdom, and of the
contributions raised from the Moors.[25]
To increase the enthusiasm in favour of the Templars, and still further to
swell their ranks with the best and bravest of the European chivalry, St.
Bernard, at the request of Hugh de Payens,[26] took up his powerful pen in
their behalf. In a famous discourse "In praise of the New Chivalry," the
holy abbot sets forth, in eloquent and enthusiastic terms, the spiritual
advantages and blessings enjoyed by the military friars of the Temple over
all other warriors. He draws a curious picture of the relative situations
and circumstances of the _secular_ soldiery and the soldiery of _Christ_,
and shows how different in the sight of God are the bloodshed and
slaughter perpetrated by the one, from that committed by the other.
This extraordinary discourse is written with great spirit; it is addressed
"To Hugh, Knight of Christ, and Master of the Knighthood of Christ," is
divided into fourteen parts or chapters, and commences with a short
prologue. It is curiously illustrative of the spirit of the times, and
some of its most striking passages will be read with interest.
The holy abbot thus pursues his comparison between the soldier of the
world and the soldier of Christ--the _secular_ and the _religious_
warrior.
"As often as thou who wagest a secular warfare marchest forth to battle,
it is greatly to be feared lest when thou slayest thine enemy in the body,
he should destroy thee in the spirit, or lest peradventure thou shouldst
be at once slain by him both in body and soul. From the disposition of the
heart, indeed, not by the event of the fight, is to be estimated either
the jeopardy or the victory of the Christian. If, fighting with the desire
of killing another, thou shouldest chance to get killed thyself, thou
diest a man-slayer; if, on the other hand, thou prevailest, and through a
desire of conquest or revenge killest a man, thou livest a man-slayer....
O unfortunate victory, when in overcoming thine adversary thou fallest
into sin, and anger or pride having the mastery over thee, in vain thou
gloriest over the vanquished....
"What, therefore, is the fruit of this secular, I will not say
'_militia_,' but '_malitia_,' if the slayer committeth a deadly sin, and
the slain perisheth eternally? Verily, to use the words of the apostle, he
that ploweth should plow in hope, and he that thresheth should be partaker
of his hope. Whence, therefore, O soldiers, cometh this so stupendous
error? What insufferable madness is this--to wage war with so great cost
and labour, but with no pay except either death or crime? Ye cover your
horses with silken trappings, and I know not how much fine cloth hangs
pendent from your coats of mail. Ye paint your spears, shields, and
saddles; your bridles and spurs are adorned on all sides with gold, and
silver, and gems, and with all this pomp, with a shameful fury and a
reckless insensibility, ye rush on to death. Are these military ensigns,
or are they not rather the garnishments of women? Can it happen that the
sharp-pointed sword of the enemy will respect gold, will it spare gems,
will it be unable to penetrate the silken garment? Lastly, as ye
yourselves have often experienced, three things are indispensably
necessary to the success of the soldier; he must, for example, be bold,
active, and circumspect; quick in running, prompt in striking; ye,
however, to the disgust of the eye, nourish your hair after the manner of
women, ye gather around your footsteps long and flowing vestures, ye bury
up your delicate and tender hands in ample and wide-spreading sleeves.
Among you indeed, nought provoketh war or awakeneth strife, but either an
irrational impulse of anger, or an insane lust of glory, or the covetous
desire of possessing another man's lands and possessions. In such causes
it is neither safe to slay nor to be slain....
III. "But the soldiers of CHRIST indeed securely fight the battles of
their Lord, in no wise fearing sin either from the slaughter of the enemy,
or danger from their own death. When indeed death is to be given or
received for Christ, it has nought of crime in it, but much of glory....
"And now for an example, or to the confusion of our soldiers fighting not
manifestly for God but for the devil, we will briefly display the mode of
life of the Knights of Christ, such as it is in the field and in the
convent, by which means it will be made plainly manifest to what extent
the soldiery of GOD and the soldiery of the WORLD differ from one
another.... The soldiers of Christ live together in common in an agreeable
but frugal manner, without wives and without children; and that nothing
may be wanting to evangelical perfection, they dwell together without
property of any kind,[27] in one house, under one rule, careful to
preserve the unity of the spirit in the bond of peace. You may say, that
to the whole multitude there is but one heart and one soul, as each one in
no respect followeth after his own will or desire, but is diligent to do
the will of the Master. They are never idle nor rambling abroad, but when
they are not in the field, that they may not eat their bread in idleness,
they are fitting and repairing their armour and their clothing, or
employing themselves in such occupations as the will of the Master
requireth, or their common necessities render expedient. Among them there
is no distinction of persons; respect is paid to the best and most
virtuous, not the most noble. They participate in each other's honour,
they bear one another's burthens, that they may fulfil the law of Christ.
An insolent expression, a useless undertaking, immoderate laughter, the
least murmur or whispering, if found out, passeth not without severe
rebuke. They detest cards and dice, they shun the sports of the field, and
take no delight in that ludicrous catching of birds, (hawking,) which men
are wont to indulge in. Jesters, and soothsayers, and storytellers,
scurrilous songs, shows and games, they contemptuously despise and
abominate as vanities and mad follies. They cut their hair, knowing that,
according to the apostle, it is not seemly in a man to have long hair.
They are never combed, seldom washed, but appear rather with rough
neglected hair, foul with dust, and with skins browned by the sun and
their coats of mail.
"Moreover, on the approach of battle they fortify themselves with faith
within, and with steel without, and not with gold, so that, armed and not
adorned, they may strike terror into the enemy, rather than awaken his
lust of plunder. They strive earnestly to possess strong and swift horses,
but not garnished with ornaments or decked with trappings, thinking of
battle and of victory, and not of pomp and show, and studying to inspire
fear rather than admiration....
"Such hath God chosen for his own, and hath collected together as his
ministers from the ends of the earth, from among the bravest of Israel,
who indeed vigilantly and faithfully guard the holy sepulchre, all armed
with the sword, and most learned in the art of war...."
"Concerning the TEMPLE."
"There is indeed a Temple at Jerusalem in which they dwell together,
unequal, it is true, as a building, to that ancient and most famous one
of Solomon, but not inferior in glory. For truly, the entire magnificence
of that consisted in corrupt things, in gold and silver, in carved stone,
and in a variety of woods; but the whole beauty of this resteth in the
adornment of an agreeable conversation, in the godly devotion of its
inmates, and their beautifully-ordered mode of life. That was admired for
its various external beauties, this is venerated for its different virtues
and sacred actions, as becomes the sanctity of the house of God, who
delighteth not so much in polished marbles as in well-ordered behaviour,
and regardeth pure minds more than gilded walls. The face likewise of this
Temple is adorned with arms, not with gems, and the wall, instead of the
ancient golden chapiters, is covered around with pendent shields. Instead
of the ancient candelabra, censers, and lavers, the house is on all sides
furnished with bridles, saddles, and lances, all which plainly demonstrate
that the soldiers burn with the same zeal for the house of God, as that
which formerly animated their great leader, when, vehemently enraged, he
entered into the Temple, and with that most sacred hand, armed not with
steel, but with a scourge which he had made of small thongs, drove out the
merchants, poured out the changers' money, and overthrew the tables of
them that sold doves; most indignantly condemning the pollution of the
house of prayer, by the making of it a place of merchandize."
"The devout army of Christ, therefore, earnestly incited by the example of
its king, thinking indeed that the holy places are much more impiously and
insufferably polluted by the infidels than when defiled by merchants,
abide in the holy house with horses and with arms, so that from that, as
well as all the other sacred places, all filthy and diabolical madness of
infidelity being driven out, they may occupy themselves by day and by
night in honourable and useful offices. They emulously honour the Temple
of God with sedulous and sincere oblations, offering sacrifices therein
with constant devotion, not indeed of the flesh of cattle after the
manner of the ancients, but peaceful sacrifices, brotherly love, devout
obedience, voluntary poverty."
"These things are done perpetually at Jerusalem, and the world is aroused,
the islands hear, and the nations take heed from afar...."
St. Bernard then congratulates Jerusalem on the advent of the soldiers of
Christ, and declares that the holy city will rejoice with a double joy in
being rid of all her oppressors, the ungodly, the robbers, the
blasphemers, murderers, perjurers, and adulterers; and in receiving her
faithful defenders and sweet consolers, under the shadow of whose
protection "Mount Zion shall rejoice, and the daughters of Judah sing for
joy."
"Be joyful, O Jerusalem," says he, in the words of the prophet Isaiah,
"and know that the time of thy visitation hath arrived. Arise now, shake
thyself from the dust, O virgin captive, daughter of Zion; arise, I say,
and stand forth amongst the mighty, and see the pleasantness that cometh
unto thee from thy God. Thou shalt no more be termed _forsaken_, neither
shall thy land any more be termed _desolate_.... Lift up thine eyes round
about, and behold; all these gather themselves together, and come to thee.
This is the assistance sent unto thee from on High. Now, now, indeed,
through these is that ancient promise made to thee thoroughly to be
performed. 'I will make thee an eternal joy, a glory from generation to
generation.'
* * * * *
"HAIL, therefore, O holy city, hallowed by the tabernacle of the Most
High! HAIL, city of the great King, wherein so many wonderful and welcome
miracles have been perpetually displayed. HAIL, mistress of the nations,
princess of provinces, possession of patriarchs, mother of the prophets
and apostles, initiatress of the faith, glory of the christian people,
whom God hath on that account always from the beginning permitted to be
visited with affliction, that thou mightest thus be the occasion of virtue
as well as of salvation to brave men. HAIL, land of promise, which,
formerly flowing only with milk and honey for thy possessors, now
stretchest forth the food of life, and the means of salvation to the
entire world. Most excellent and happy land, I say, which receiving the
celestial grain from the recess of the paternal heart in that most
fruitful bosom of thine, hast produced such rich harvests of martyrs from
the heavenly seed, and whose fertile soil hast no less manifoldly
engendered fruit a thirtieth, sixtieth, and a hundredfold in the remaining
race of all the faithful throughout the entire world. Whence most
agreeably satiated, and most abundantly crammed with the great store of
thy pleasantness, those who have seen thee diffuse around them
(_eructant_) in every place the remembrance of thy abundant sweetness, and
tell of the magnificence of thy glory to the very end of the earth to
those who have not seen thee, and relate the wonderful things that are
done in thee."
"Glorious things are spoken concerning thee, CITY OF GOD!"
CHAPTER III.
Hugh de Payens returns to Palestine--His death--Robert de Craon made
Master--Success of the Infidels--The second Crusade--The Templars
assume the Red Cross--Their gallant actions and high
discipline--Lands, manors, and churches granted them in
England--Bernard de Tremelay made Master--He is slain by the
Infidels--Bertrand de Blanquefort made Master--He is taken prisoner,
and sent in chains to Aleppo--The Pope writes letters in praise of the
Templars--Their religious and military enthusiasm--Their war banner
called _Beauseant_--The rise of the rival religio-military order of
the Hospital of St. John.
"We heard the _tecbir_, so the Arabs call
Their shouts of onset, when with loud appeal
They challenge _heaven_, as if demanding conquest."
[Sidenote: HUGH DE PAYENS. A. D. 1129.]
Hugh de Payens, having now laid in Europe the foundations of the great
monastic and military institution of the Temple, which was destined
shortly to spread its ramifications to the remotest quarters of
Christendom, returned to Palestine at the head of a valiant band of
newly-elected Templars, drawn principally from England and France.
On their arrival at Jerusalem they were received with great distinction by
the king, the clergy, and the barons of the Latin kingdom, a grand council
was called together, at which Hugh de Payens assisted, and various warlike
measures were undertaken for the extension and protection of the christian
territories.
[Sidenote: ROBERT DE CRAON. A. D. 1136.]
Hugh de Payens died, however, shortly after his return, and was succeeded
(A. D. 1136) by the Lord Robert, surnamed the Burgundian, (son-in-law of
Anselm, Archbishop of Canterbury,) who, after the death of his wife, had
taken the vows and the habit of the Templars.[28] He was a valiant and
skilful general,[29] but the utmost exertions of himself and his military
monks were found insufficient to sustain the tottering empire of the Latin
Christians.
The fierce religious and military enthusiasm of the Mussulmen had been
again aroused by the warlike Zinghis and his son Noureddin, two of the
most famous chieftains of the age, who were regarded by the disciples of
Mahomet as champions that could avenge the cause of the prophet, and
recover to the civil and religious authority of the caliph the lost city
of Jerusalem, and all the holy places so deeply venerated by the Moslems.
The one was named _Emod-ed-deen_, "Pillar of religion;" and the other
_Nour-ed-deen_, "Light of religion," vulgarly, Noureddin. The Templars
were worsted by overpowering numbers in several battles; and in one of
these the valiant Templar, Brother Odo de Montfaucon, was slain.[30]
Emodeddeen took Taenza, Estarel, Hizam, Hesn-arruk, Hesn-Collis, &c. &c.,
and closed his victorious career by the capture of the important city of
Edessa. Noureddin followed in the footsteps of the father: he obtained
possession of the fortresses of Arlene, Mamoula, Basarfont, Kafarlatha;
and overthrew with terrific slaughter the young Jocelyn de Courtenay, in a
rash attempt to recover possession of his principality of Edessa.[31] The
Latin kingdom of Jerusalem was shaken to its foundations, and the oriental
clergy in trepidation and alarm sent urgent letters to the Pope for
assistance. The holy pontiff accordingly commissioned St. Bernard to
preach the second crusade.
[Sidenote: EVERARD DES BARRES. A. D. 1146.]
The Lord Robert, Master of the Temple, was at this period (A. D. 1146)
succeeded by Everard des Barres, Prior of France, who convened a general
chapter of the order at Paris, which was attended by Pope Eugenius the
Third, Louis the Seventh, king of France, and many prelates, princes, and
nobles, from all parts of Christendom. The second crusade was there
arranged, and the Templars, with the sanction of the Pope, assumed the
blood-red cross, the symbol of martyrdom, as the distinguishing badge of
the order, which was appointed to be worn on their habits and mantles on
the left side of the breast over the heart, whence they came afterwards to
be known by the name of the _Red Friars_ and the _Red Cross Knights_.[32]
At this famous assembly various donations were made to the Templars, to
enable them to provide more effectually for the defence of the Holy Land.
Bernard Baliol, through love of God and for the good of his soul, granted
them his estate of Wedelee, in Hertfordshire, which afterwards formed part
of the preceptory of Temple Dynnesley. This grant is expressed to be made
at the chapter held at Easter, in Paris, in the presence of the Pope, the
king of France, several archbishops, and one hundred and thirty Knights
Templars clad in white mantles.[33] Shortly before this, the Dukes of
Brittany and Lorraine, and the Counts of Brabant and Fourcalquier, had
given to the order various lands and estates; and the possessions and
power of the fraternity continued rapidly to increase in every part of
Europe.[34]
[Sidenote: A. D. 1147.]
Brother Everard des Barres, the newly-elected Master of the Temple, having
collected together all the brethren from the western provinces, joined the
standard of Louis, the French king, and accompanied the crusaders to
Palestine.
During the march through Asia Minor, the rear of the christian army was
protected by the Templars, who greatly signalized themselves on every
occasion. Odo of Deuil or Diagolum, the chaplain of King Louis, and his
constant attendant upon this expedition, informs us that the king loved to
see the frugality and simplicity of the Templars, and to imitate it; he
praised their union and disinterestedness, admired above all things the
attention they paid to their accoutrements, and their care in husbanding
and preserving their equipage and munitions of war: he proposed them as a
model to the rest of the army, and in a council of war it was solemnly
ordered that all the soldiers and officers should bind themselves in
confraternity with the Templars, and should march under their orders.[35]
Conrad, emperor of Germany, had preceded King Louis at the head of a
powerful army, which was cut to pieces by the infidels in the north of
Asia; he fled to Constantinople, embarked on board some merchant vessels,
and arrived with only a few attendants at Jerusalem, where he was received
and entertained by the Templars, and was lodged in the Temple in the Holy
City.[36] Shortly afterwards King Louis arrived, accompanied by the new
Master of the Temple, Everard des Barres; and the Templars now unfolded
for the first time the red-cross banner in the field of battle. This was a
white standard made of woollen stuff, having in the centre of it the
blood-red cross granted by Pope Eugenius. The two monarchs, Louis and
Conrad, took the field, supported by the Templars, and laid siege to the
magnificent city of Damascus, "the Queen of Syria," which was defended by
the great Noureddin, "Light of religion," and his brother _Saif-eddin_,
"Sword of the faith."
[Sidenote: A. D. 1148.]
The services rendered by the Templars are thus gratefully recorded in the
following letter sent by Louis, the French king, to his minister and
vicegerent, the famous Suger, abbot of St. Denis.
"Louis, by the grace of God king of France and Aquitaine, to his beloved
and most faithful friend Suger, the very reverend Abbot of St. Denis,
health and good wishes.
"... I cannot imagine how we could have subsisted for even the smallest
space of time in these parts, had it not been for their (the Templars')
support and assistance, which have never failed me from the first day I
set foot in these lands up to the time of my despatching this letter--a
succour ably afforded and generously persevered in. I therefore earnestly
beseech you, that as these brothers of the Temple have hitherto been
blessed with the love of God, so now they may be gladdened and sustained
by our love and favour.
"I have to inform you that they have lent me a considerable sum of money,
which must be repaid to them quickly, that their house may not suffer, and
that I may keep my word...."[37]
Among the English nobility who enlisted in the second crusade were the two
renowned warriors, Roger de Mowbray and William de Warrenne.[38] Roger de
Mowbray was one of the most powerful and warlike of the barons of England,
and was one of the victorious leaders at the famous battle of the
standard: he marched with King Louis to Palestine; fought under the
banners of the Temple against the infidels, and, smitten with admiration
of the piety and valour of the holy warriors of the order, he gave them,
on his return to England, many valuable estates and possessions. Among
these were the manors of Kileby and Witheley, divers lands in the isle of
Axholme, the town of Balshall in the county of Warwick, and various places
in Yorkshire; and so munificent were his donations, that the Templars
conceded to him and to his heirs this special privilege, that as often as
the said Roger or his heirs should find any brother of the order of the
Temple exposed to public penance, according to the rule and custom of the
religion of the Templars, it should be lawful for the said Roger and his
heirs to release such brother from the punishment of his public penance,
without the interference or contradiction of any brother of the order.[39]
[Sidenote: A. D. 1149.]
About the same period, Stephen, king of England, for the health of his own
soul and that of Queen Matilda his wife, and for the good of the souls of
King Henry, his grandfather, and Eustace, his son, and all his other
children, granted and confirmed to God and the blessed Virgin Mary, and to
the brethren of the knighthood of the Temple of Solomon at Jerusalem, all
the manor of Cressynge, with the advowson of the church of the same manor,
and also the manors of Egle and Witham.[40] Queen Matilda, likewise, for
the good of the souls of Earl Eustace, her father, the Lord Stephen, king
of England, her husband, and of all her other children, granted "to the
brethren of the Temple at Jerusalem" the manor of Covele or Cowley in
Oxfordshire, two mills in the same county, common of pasture in Shotover
forest, and the church of Stretton in Rutland.[41] Ralph de Hastings and
William de Hastings also gave to the Templars, in the same reign, (A. D.
1152,) lands at Hurst and Wyxham in Yorkshire, afterwards formed into the
preceptory of Temple Hurst. William Asheby granted them the estate whereon
the house and church of Temple Bruere were afterwards erected;[42] and the
order continued rapidly to increase in power and wealth in England and in
all parts of Europe, through the charitable donations of pious Christians.
After the miserable failure of the second crusade,[43] brother Everard des
Barres, the Master of the Temple, returned to Paris, with his friend and
patron Louis, the French king; and the Templars, deprived of their chief,
were now left alone and unaided to withstand the victorious career of the
fanatical Mussulmen. Their miserable situation is thus portrayed in a
melancholy letter from the treasurer of the order, written to the Master,
Everard des Barres, during his sojourn at the court of the king of France.
"Since we have been deprived of your beloved presence, we have had the
misfortune to lose in battle the prince of Antioch[44] and all his
nobility. To this catastrophe has succeeded another. The infidels invaded
the territory of Antioch; they drove all before them, and threw garrisons
into several strong places. On the first intelligence of this disaster,
our brethren assembled in arms, and in concert with the king of Jerusalem
went to the succour of the desolated province. We could only get together
for this expedition one hundred and twenty knights and one thousand
serving brothers and hired soldiers, for whose equipment we expended seven
thousand crowns at Acre, and one thousand at Jerusalem. Your paternity
knows on what condition we assented to your departure, and our extreme
want of money, of cavalry, and of infantry. We earnestly implore you to
rejoin us as soon as possible, with all the necessary succours for the
Eastern Church, our common mother.
"... Scarce had we arrived in the neighbourhood of Antioch, ere we were
hemmed in by the Turcomans on the one side, and the sultan of Aleppo
(Noureddin) on the other, who blockade us in the environs of the town,
whilst our vineyards are destroyed, and our harvests laid waste.
Overwhelmed with grief at the pitiable condition to which we are reduced,
we conjure you to abandon everything, and embark without delay. Never was
your presence more necessary to your brethren;--at no conjuncture could
your return be more agreeable to God.... The greater part of those whom
we led to the succour of Antioch are dead....
"We conjure you to bring with you from beyond sea all our knights and
serving brothers capable of bearing arms. Perchance, alas! with all your
diligence, you may not find one of us alive. Use, therefore, all
imaginable celerity; pray forget not the necessities of our house: they
are such that no tongue can express them. It is also of the last
importance to announce to the Pope, to the King of France, and to all the
princes and prelates of Europe, the approaching desolation of the Holy
Land, to the intent that they succour us in person, or send us subsidies.
Whatever obstacles may be opposed to your departure, we trust to your zeal
to surmount them, for now hath arrived the time for perfectly
accomplishing our vows in sacrificing ourselves for our brethren, for the
defence of the eastern church, and the holy sepulchre....
"For you, our dear brothers in Europe, whom the same engagements and the
same vows ought to make keenly alive to our misfortunes, join yourselves
to our chief, enter into his views, second his designs, fail not to sell
everything; come to the rescue; it is from you we await liberty and
life!"[45]
On the receipt of this letter, the Master of the Temple, instead of
proceeding to Palestine, abdicated his authority, and entered into the
monastery of Clairvaux, where he devoted the remainder of his days to the
most rigorous penance and mortification.
[Sidenote: BERNARD DE TREMELAY. A. D. 1151. A. D. 1152.]
He was succeeded (A. D. 1151) by Bernard de Tremelay, a nobleman of an
illustrious family in Burgundy, in France, and a valiant and experienced
soldier.[46]
The infidels made continual incursions into the christian territories,
and shortly after his accession to power they crossed the Jordan, and
advanced within sight of Jerusalem. Their yellow and green banners waved
on the summit of the Mount of Olives, and the warlike sound of their
kettle-drums and trumpets was heard within the sacred precincts of the
holy city. They encamped on the mount over against the Temple; and had the
satisfaction of regarding from a distance the _Beit Allah_, or Temple of
the Lord, their holy house of prayer. In a night attack, however, they
were defeated with terrible slaughter, and were pursued all the way to the
Jordan, five thousand of their number being left dead on the plain.[47]
Shortly after this affair the Templars lost their great patron, Saint
Bernard, who died on the 20th of April, A. D. 1153, in the sixty-third
year of his age. On his deathbed he wrote three letters in behalf of the
order. The first was addressed to the patriarch of Antioch, exhorting him
to protect and encourage the Templars, a thing which the holy abbot
assures him will prove most acceptable to God and man. The second was
written to Melesinda, queen of Jerusalem, praising her majesty for the
favour shown by her to the brethren of the order; and the third, addressed
to Brother Andre de Montbard, a Knight Templar, conveys the affectionate
salutations of St. Bernard to the Master and brethren, to whose prayers he
recommends himself.[48]
The same year, at the siege of Ascalon, the Master of the Temple and his
knights attempted alone and unaided to take that important city by storm.
At the dawn of day they rushed through a breach made in the walls, and
penetrated to the centre of the town. There they were surrounded by the
infidels and overpowered, and, according to the testimony of an
eye-witness, who was in the campaign from its commencement to its close,
not a single Templar escaped: they were slain to a man, and the dead
bodies of the Master and his ill-fated knights were exposed in triumph
from the walls.[49]
[Sidenote: BERTRAND DE BLANQUEFORT. A. D. 1154.]
De Tremelay was succeeded (A. D. 1154) by Brother Bertrand de Blanquefort,
a knight of a noble family of Guienne, called by William of Tyre a pious
and God-fearing man.
[Sidenote: A. D. 1156.]
The Templars continued to be the foremost in every encounter with the
Mussulmen, and the Monkish writers exult in the number of infidels they
sent to _hell_. A proportionate number of the fraternity must at the same
time have ascended to _heaven_, for the slaughter amongst them was
terrific. On Tuesday, June 19, A. D. 1156, they were drawn into an
ambuscade whilst marching with Baldwin, king of Jerusalem, near Tiberias,
three hundred of the brethren were slain on the field of battle, and
eighty-seven fell into the hands of the enemy, among whom was Bertrand de
Blanquefort himself, and Brother Odo, marshal of the kingdom.[50] Shortly
afterwards, thirty Knights Templars put to flight, slaughtered, and
captured, two hundred infidels;[51] and in a night attack on the camp of
Noureddin, they compelled that famous chieftain to fly, without arms and
half-naked, from the field of battle. In this last affair the names of
Robert Mansel, an Englishman, and Gilbert de Lacy, preceptor of the Temple
of Tripoli, are honourably mentioned.[52] The services of the Templars
were gratefully acknowledged in Europe, and the Pope, in a letter written
in their behalf to the Archbishop of Rheims, his legate in France,
characterizes them as "New Maccabees, far famed and most valiant
champions of the Lord." "The assistance," says the Pope, "rendered by
those holy warriors to all Christendom, their zeal and valour, and
untiring exertions in defending from the persecution and subtilty of the
filthy Pagans, those sacred places which have been enlightened by the
corporal presence of our Saviour, we doubt not have been spread abroad
throughout the world, and are known, not only to the neighbouring nations,
but to all those who dwell at the remotest corners of the earth." The holy
pontiff exhorts the archbishop to procure for them all the succour
possible, both in men and horses, and to exert himself in their favour
among all his suffragan bishops.[53]
The fiery zeal and warlike enthusiasm of the Templars were equalled, if
not surpassed, by the stern fanaticism and religious ardour of the
followers of Mahomet. "Noureddin fought," says his oriental biographer,
"like the meanest of his soldiers, saying, 'Alas! it is now a long time
that I have been seeking martyrdom without being able to obtain it.' The
Imaum Koteb-ed-din, hearing him on one occasion utter these words,
exclaimed, 'In the name of God do not put your life in danger, do not thus
expose Islam and the Moslems. Thou art their stay and support, and if (but
God preserve us therefrom) thou shouldest be slain, it will be all up with
us.' 'Ah! Koteb-ed-deen,' said he, 'what hast thou said, who can save
_Islam_[54] and our country, but that great God who has no equal?' 'What,'
said he, on another occasion, 'do we not look to the security of our
houses against robbers and plunderers, and shall we not defend
religion?'"[55]
Like the Templars, Noureddin fought constantly with spiritual and with
carnal weapons. He resisted the world and its temptations by fasting and
prayer, and by the daily exercise of the moral and religious duties and
virtues inculcated by the Koran. He fought with the sword against the foes
of Islam, and employed his whole energies, to the last hour of his life,
in the enthusiastic and fanatic struggle for the recovery of
Jerusalem.[56]
The close points of resemblance, indeed, between the religious fanaticism
of the Templars and that of the Moslems are strikingly remarkable. In the
Moslem camp, we are told by the Arabian writers, all profane and frivolous
conversation was severely prohibited; the exercises of religion were
assiduously practised, and the intervals of action were employed in
prayer, meditation, and the study of the Koran.
The Templars style themselves "The Avengers of Jesus Christ," and the
"instruments and ministers of God for the punishment of infidels," and the
Pope and the holy fathers of the church proclaim that it is specially
entrusted to them "to blot out from the earth all unbelievers," and they
hold out the joys of paradise as the glorious reward for the dangers and
difficulties of the task.[57] "In fighting for Christ," declares St.
Bernard, in his address to the Templars, "the kingdom of Christ is
acquired.... Go forth, therefore, O soldiers, in nowise mistrusting, and
with a fearless spirit cast down the enemies of the cross of Christ, in
the certain assurance that neither in life nor in death can ye be
separated from the love of God which is in Christ Jesus, repeating to
yourselves in every danger, whether we live or whether we die we are the
Lord's. How gloriously do the victors return from the fight, how happy do
the martyrs die in battle! Rejoice, valiant champion, if thou livest and
conquerest in the Lord, but rejoice rather and glory if thou shouldest die
and be joined unto the Lord.... If those are happy who die _in_ the Lord,
how much more so are those who die _for_ the Lord!... Precious in the
sight of God will be the death of his holy soldiers."
"The _sword_," says the prophet Mahomet, on the other hand, "is the key of
heaven and of hell; a drop of blood shed in the cause of God, a night
spent in arms, is of more avail than two months of fasting and of prayer.
Whosoever falls in battle, his sins are forgiven him at the day of
judgment. His wounds will be resplendent as vermilion, and odoriferous as
musk, and the loss of limbs shall be supplied by the wings of angels and
of cherubims."
Thus writes the famous Caliph Abubeker, the successor of Mahomet, to the
Arabian tribes:
"In the name of the most merciful GOD, _Abdollah Athich Ib'n Abi Kohapha_,
to the rest of the true believers."... "This is to acquaint you, that I
intend to send the true believers into Syria, to take it out of the hands
of the infidels, and I would have you to know, that _the fighting for
religion is an act of obedience to_ GOD."
"Remember," said the same successor of the prophet and commander of the
faithful, to the holy warriors who had assembled in obedience to his
mandate, "that you are always in the presence of God, on the verge of
death, in the assurance of judgment, and the hope of paradise.... When you
fight _the battles of the Lord_, acquit yourselves like men, and turn not
your backs."
The prowess and warlike daring of the Templars in the field are thus
described by St. Bernard.
"When the conflict has begun, then at length they throw aside their former
meekness and gentleness, exclaiming, _Do not I hate them, O Lord, that
hate thee, and am I not grieved with those who rise up against thee?_ They
rush in upon their adversaries, they scatter them like sheep, in nowise
fearing, though few in number, the fierce barbarism or the immense
multitude of the enemy. They have learned indeed to rely, not on their own
strength, but to count on victory through the aid of the Lord God Sabaoth,
to whom they believe it easy enough, according to the words of Maccabees,
to make an end of many by the hands of a few, for victory in battle
dependeth not on the multitude of the army, but on the strength given from
on high, which, indeed, they have very frequently experienced, since one
of them will pursue a thousand, and two will put to flight ten thousand.
Yea, and lastly, in a wonderful and remarkable manner, they are observed
to be both more gentle than _lambs_, and more fierce than _lions_, so that
I almost doubt which I had better determine to call them, monks forsooth,
or soldiers, unless perhaps, as more fitting, I should name them both the
one and the other."
At a later period, Cardinal de Vitry, Bishop of Acre, the frequent
companion of the Knights Templars on their military expeditions, thus
describes the religious and military enthusiasm of the Templars: "When
summoned to arms they never demand the number of the enemy, but where are
they? Lions they are in war, gentle lambs in the convent; fierce soldiers
in the field, hermits and monks in religion; to the enemies of Christ
ferocious and inexorable, but to Christians kind and gracious. They carry
before them," says he, "to battle, a banner, half black and white, which
they call _Beau-seant_, that is to say, in the Gallic tongue,
_Bien-seant_, because they are fair and favourable to the friends of
Christ, but black and terrible to his enemies."[58]
[Sidenote: A. D. 1158.]
Among the many instances of the fanatical ardour of the Moslem warriors,
are the following, extracted from the history of _Abu Abdollah Alwakidi_,
Cadi of Bagdad. "Methinks," said a valiant Saracen youth, in the heat of
battle against the Christians under the walls of Emesa--"methinks I see
the black-eyed girls looking upon me, one of whom, should she appear in
this world, all mankind would die for love of her; and I see in the hand
of one of them a handkerchief of green silk, and a cap made of precious
stones, and she beckons me, and calls out, Come hither quickly, for I love
thee." With these words, charging the infidels, he made havoc wherever he
went, until he was at last struck down by a javelin. "It is not," said a
dying Arabian warrior, when he embraced for the last time his sister and
mother--"it is not the fading pleasure of this world that has prompted me
to devote my life in the cause of religion, I seek the favour of God and
his apostle, and I have heard from one of the companions of the prophet,
that the spirits of the martyrs will be lodged in the crops of green birds
who taste the fruits and drink of the waters of paradise. Farewell; we
shall meet again among the groves and the fountains which God has prepared
for his elect."[59]
[Sidenote: A. D. 1159.]
The Master of the Temple, Brother Bertrand de Blanquefort, was liberated
from captivity at the instance of Manuel Comnenus, Emperor of
Constantinople.[60] After his release he wrote several letters to Louis
VII., king of France, describing the condition and prospects of the Holy
Land; the increasing power and boldness of the infidels; and the ruin and
desolation caused by a dreadful earthquake, which had overthrown numerous
castles, prostrated the walls and defences of several towns, and swallowed
up the dwellings of the inhabitants. "The persecutors of the church," says
he, "hasten to avail themselves of our misfortunes; they gather themselves
together from the ends of the earth, and come forth as one man against the
sanctuary of God."[61]
It was during his mastership, that Geoffrey, the Knight Templar, and Hugh
of Caesarea, were sent on an embassy into Egypt, and had an interview with
the Caliph. They were introduced into the palace of the Fatimites through
a series of gloomy passages and glittering porticos, amid the warbling of
birds and the murmur of fountains; the scene was enriched by a display of
costly furniture and rare animals; and the long order of unfolding doors
was guarded by black soldiers and domestic eunuchs. The sanctuary of the
presence chamber was veiled with a curtain, and the vizier who conducted
the ambassadors laid aside his scimetar, and prostrated himself three
times on the ground; the veil was then removed, and they saw the Commander
of the Faithful.[62]
Brother Bertrand de Blanquefort, in his letters to the king of France,
gives an account of the military operations undertaken by the Order of
Temple in Egypt, and of the capture of the populous and important city of
Belbeis, the ancient Pelusium.[63] During the absence of the Master with
the greater part of the fraternity on that expedition, the sultan
Noureddin invaded Palestine; he defeated with terrible slaughter the
serving brethren and Turcopoles, or light horse of the order, who
remained to defend the country, and sixty of the knights who commanded
them were left dead on the plain.[64]
[Sidenote: A. D. 1164.]
The zeal and devotion of the Templars in the service of Christ continued
to be the theme of praise and of admiration both in the east and in the
west. Pope Alexander III., in his letters, characterizes them as the stout
champions of Jesus Christ, who warred a divine warfare, and daily laid
down their lives for their brethren. "We implore and we admonish your
fraternity," says he, addressing the archbishops and bishops, "that out of
love to God, and of reverence to the blessed Peter and ourselves, and also
out of regard for the salvation of your own souls, ye do favour, and
support, and honour them, and preserve all their rights entire and intact,
and afford them the benefit of your patronage and protection."[65]
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]
[Sidenote: 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 Petraea, 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 Dauphine, 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 Abbe 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."
[Sidenote: 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._
[Sidenote: 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]
[Sidenote: 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 reward[78] 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]
A bull exactly similar to the above appears to have been issued by Pope
Alexander, on the seventh id. Jan. A. D. 1162, addressed to the Master
Bertrand de Blanquefort.[80] Both the above instruments are to a great
extent merely confirmatory of the privileges previously conceded to the
Templars.
The exercise or the abuse of these powers and immunities speedily brought
the Templars into collision with the ecclesiastics. At the general council
of the church, held at Rome, (A. D. 1179,) called the third of Lateran, a
grave reprimand was addressed to them by the holy Fathers. "We find," say
they, "by the frequent complaints of the bishops our colleagues, that the
Templars and Hospitallers abuse the privileges granted them by the Holy
See; that the chaplains and priests of their rule have caused parochial
churches to be conveyed over to themselves without the ordinaries'
consent; that they administer the sacraments to excommunicated persons,
and bury them with all the usual ceremonies of the church; that they
likewise abuse the permission granted the brethren of having divine
service said once a year in places under interdict, and that they admit
seculars into their fraternity, pretending thereby to give them the same
right to their privileges as if they were really professed." To provide a
remedy for these irregularities, the council forbad the military orders to
receive for the future any conveyances of churches and tithes without the
ordinaries' consent; that with regard to churches not founded by
themselves, nor served by the chaplains of the order, they should present
the priests they designed for the cure of them to the bishop of the
diocese, and reserve nothing to themselves but the cognizance of the
temporals which belonged to them; that they should not cause service to be
said, in churches under interdict, above once a year, nor give burial
there to any person whatever; and that none of their fraternity or
_associates_ should be allowed to partake of their privileges, if not
actually professed.[81]
Several bishops from Palestine were present at this council, together with
the archbishop of Caesarea, and William archbishop of Tyre, the great
historian of the Latin kingdom.
The order of the Temple was at this period divided into the three great
classes of knights, priests, and serving brethren, all bound together by
their vow of obedience to the Master of the Temple at Jerusalem, the chief
of the entire fraternity. Every candidate for admission into the first
class must have received the honour of knighthood in due form, according
to the laws of chivalry, before he could be admitted to the vows; and as
no person of low degree could be advanced to the honours of knighthood,
the brethren of the first class, i. e. the _Knights_ Templars, were all
men of noble birth and of high courage. Previous to the council of
Troyes, the order consisted of knights only, but the rule framed by the
holy fathers enjoins the admission of esquires and retainers to the vows,
in the following terms.
"LXI. We have known many out of divers provinces, as well retainers as
esquires, fervently desiring for the salvation of their souls to be
admitted for life into our house. It is expedient, therefore, that you
admit them to the vows, lest perchance the old enemy should suggest
something to them whilst in God's service by stealth or unbecomingly, and
should suddenly drive them from the right path." Hence arose the great
class of serving brethren, (_fratres servientes_,) who attended the
knights into the field both on foot and on horseback, and added vastly to
the power and military reputation of the order. The serving brethren were
armed with bows, bills, and swords; it was their duty to be always near
the person of the knight, to supply him with fresh weapons or a fresh
horse in case of need, and to render him every succour in the affray. The
esquires of the knights were generally serving brethren of the order, but
the services of secular persons might be accepted.
The order of the Temple always had in its pay a large number of retainers,
and of mercenary troops, both cavalry and infantry, which were officered
by the knights. These were clothed in black or brown garments, that they
might, in obedience to the rule,[82] be plainly distinguished from the
professed soldiers of Christ, who were habited in white. The black or
brown garment was directed to be worn by all connected with the Templars
who had not been admitted to the vows, that the holy soldiers might not
suffer, in character or reputation, from the irregularities of secular men
their dependents.[83]
The white mantle of the Templars was a regular monastic habit, having the
red cross on the left breast; it was worn over armour of chain mail, and
could be looped up so as to leave the sword-arm at full liberty. On his
head the Templar wore a white linen coif, and over that a small round cap
made of red cloth. When in the field, an iron scull-cap was probably
added. We must now take a glance at the military organization of the order
of the Temple, and of the chief officers of the society.
Next in power and authority to the Master stood the Marshal, who was
charged with the execution of the military arrangements on the field of
battle. He was second in command, and in case of the death of the Master,
the government of the order devolved upon him until the new superior was
elected. It was his duty to provide arms, tents, horses, and mules, and
all the necessary appendages of war.
The Prior or Preceptor of the kingdom of Jerusalem, also styled "Grand
Preceptor of the Temple," had the immediate superintendence over the chief
house of the order in the holy city. He was the treasurer general of the
society, and had charge of all the receipts and expenditure. During the
absence of the Master from Jerusalem, the entire government of the Temple
devolved upon him.
The Draper was charged with the clothing department, and had to distribute
garments "free from the suspicion of arrogance and superfluity" to all the
brethren. He is directed to take especial care that the habits be "neither
too long nor too short, but properly measured for the wearer, with equal
measure, and with brotherly regard, that the eye of the whisperer or the
accuser may not presume to notice anything."[84]
The Standard Bearer (_Balcanifer_) bore the glorious _Beauseant_, or
war-banner, to the field; he was supported by a certain number of knights
and esquires, who were sworn to protect the colours of the order, and
never to let them fall into the hands of the enemy.
The Turcopilar was the commander of a body of light horse called
Turcopoles (_Turcopuli_.) These were natives of Syria and Palestine, the
offspring frequently of Turkish mothers and christian fathers, brought up
in the religion of Christ, and retained in the pay of the order of the
Temple. They were lightly armed, were clothed in the Asiatic style, and
being inured to the climate, and well acquainted with the country, and
with the Mussulman mode of warfare, they were found extremely serviceable
as light cavalry and skirmishers, and were always attached to the
war-battalions of the Templars.
The Guardian of the Chapel (_Custos Capellae_) had charge of the portable
chapel and the ornaments of the altar, which were always carried by the
Templars into the field. This portable chapel was a round tent, which was
pitched in the centre of the camp; the quarters of the brethren were
disposed around it, so that they might, in the readiest and most
convenient manner, participate in the divine offices, and fulfil the
religious duties of their profession.
Besides the Grand Preceptor of the kingdom of Jerusalem, there were the
Grand Preceptors of Antioch and Tripoli, and the Priors or Preceptors of
the different houses of the Temple in Syria and in Palestine, all of whom
commanded in the field, and had various military duties to perform under
the eye of the Master.
The Templars and the Hospitallers were the constituted guardians of the
true cross when it was brought forth from its sacred repository in the
church of the Resurrection to be placed at the head of the christian army.
The Templars marched on the right of the sacred emblem, and the
Hospitallers on the left; and the same position was taken up by the two
orders in the line of battle.[85]
An eye-witness of the conduct of the Templars in the field tells us that
they were always foremost in the fight and the last in the retreat; that
they proceeded to battle with the greatest order, silence, and
circumspection, and carefully attended to the commands of their Master.
When the signal to engage had been given by their chief, and the trumpets
of the order sounded to the charge, "then," says he, "they humbly sing the
psalm of David, _Non nobis, non nobis, Domine, sed nomini tuo da gloriam_,
'Not unto us, not unto us, O Lord, but unto thy name give the praise;' and
placing their lances in rest, they either break the enemy's line or die.
If any one of them should by chance turn back, or bear himself less
manfully than he ought, the white mantle, the emblem of their order, is
ignominiously stripped off his shoulders, the cross worn by the fraternity
is taken away from him, and he is cast out from the fellowship of the
brethren; he is compelled to eat on the ground without a napkin or a
table-cloth for the space of one year; and the dogs who gather around him
and torment him he is not permitted to drive away. At the expiration of
the year, if he be truly penitent, the Master and the brethren restore to
him the military girdle and his pristine habit and cross, and receive him
again into the fellowship and community of the brethren. The Templars do
indeed practise the observance of a stern religion, living in humble
obedience to their Master, without property, and spending nearly all the
days of their lives under tents in the open fields."[86] Such is the
picture of the Templars drawn by one of the leading dignitaries of the
Latin kingdom.
We must now resume our narrative of the principal events connected with
the order.
In the year 1172, the Knight Templar Walter du Mesnil was guilty of a foul
murder, which created a great sensation in the East. An odious religious
sect, supposed to be descended from the Ismaelians of Persia, were settled
in the fastnesses of the mountains above Tripoli. They devoted their souls
and bodies in blind obedience to a chief who is called by the writers of
the crusades "the old man of the mountain," and were employed by him in
the most extensive system of murder and assassination known in the history
of the world. Both Christian and Moslem writers enumerate with horror the
many illustrious victims that fell beneath their daggers. They assumed all
shapes and disguises for the furtherance of their deadly designs, and
carried, in general, no arms except a small poniard concealed in the folds
of their dress, called in the Persian tongue _hassissin_, whence these
wretches were called _assassins_, their chief the prince of the assassins;
and the word itself, in all its odious import, has passed into most
European languages.[87]
Raimond, son of the count of Tripoli, was slain by these fanatics whilst
kneeling at the foot of the altar in the church of the Blessed Virgin at
Carchusa or Tortosa; the Templars flew to arms to avenge his death; they
penetrated into the fastnesses and strongholds of "the mountain chief,"
and at last compelled him to purchase peace by the payment of an annual
tribute of two thousand crowns into the treasury of the order. In the
ninth year of Amalric's reign, _Sinan Ben Suleiman_, imaun of the
assassins, sent a trusty counsellor to Jerusalem, offering, in the name
of himself and his people, to embrace the christian religion, provided the
Templars would release them from the tribute money. The proposition was
favourably received; the envoy was honourably entertained for some days,
and on his departure he was furnished by the king with a guide and an
escort to conduct him in safety to the frontier. The Ismaelite had reached
the borders of the Latin kingdom, and was almost in sight of the castles
of his brethren, when he was cruelly murdered by the Knight Templar Walter
du Mesnil, who attacked the escort with a body of armed followers.[88]
The king of Jerusalem, justly incensed at this perfidious action,
assembled the barons of the kingdom at Sidon to determine on the best
means of obtaining satisfaction for the injury; and it was determined that
two of their number should proceed to Odo de St. Amand to demand the
surrender of the criminal. The haughty Master of the Temple bade them
inform his majesty the king, that the members of the order of the Temple
were not subject to his jurisdiction, nor to that of his officers; that
the Templars acknowledged no earthly superior except the Pope; and that to
the holy pontiff alone belonged the cognizance of the offence. He
declared, however, that the crime should meet with due punishment; that he
had caused the criminal to be arrested and put in irons, and would
forthwith send him to Rome, but till judgment was given in his case, he
forbade all persons of whatsoever degree to meddle with him.[89]
Shortly afterwards, however, the Master found it expedient to alter his
determination, and insist less strongly upon the privileges of his
fraternity. Brother Walter du Mesnil was delivered up to the king, and
confined in one of the royal prisons, but his ultimate fate has not been
recorded.
On the death of Noureddin, sultan of Damascus, (A. D. 1175,) Saladin
raised himself to the sovereignty both of Egypt and of Syria. He levied an
immense army, and crossing the desert from Cairo, he again planted the
standard of Mahomet upon the sacred territory of Palestine. His forces
were composed of twenty-six thousand light infantry, eight thousand
horsemen, a host of archers and spearmen mounted on dromedaries, and
eighteen thousand common soldiers. The person of Saladin was surrounded by
a body-guard of a thousand Mamlook emirs, clothed in yellow cloaks worn
over their shirts of mail.
[Sidenote: A. D. 1177.]
In the great battle fought near Ascalon, (Nov. 1, A. D. 1177,) Odo de St.
Amand, the Master of the Temple, at the head of eighty of his knights,
broke through the guard of Mamlooks, slew their commander, and penetrated
to the imperial tent, from whence the sultan escaped with great
difficulty, almost naked, upon a fleet dromedary; the infidels, thrown
into confusion, were slaughtered or driven into the desert, where they
perished from hunger, fatigue, or the inclemency of the weather.[90] The
year following, Saladin collected a vast army at Damascus; and the
Templars, in order to protect and cover the road leading from that city to
Jerusalem, commenced the erection of a strong fortress on the northern
frontier of the Latin kingdom, close to Jacob's ford on the river Jordan,
at the spot where now stands _Djiss'r Beni Yakoob_, "the bridge of the
sons of Jacob." Saladin advanced at the head of his forces to oppose the
progress of the work, and the king of Jerusalem and all the chivalry of
the Latin kingdom were gathered together in the plain to protect the
Templars and their workmen. The fortress was erected notwithstanding all
the exertions of the infidels, and the Templars threw into it a strong
garrison. Redoubled efforts were then made by Saladin to destroy the
place.
[Sidenote: A. D. 1179.]
At a given signal from the Mussulman trumpets, "the defenders of Islam"
fled before "the avengers of Christ;" the christian forces became
disordered in the pursuit, and the swift cavalry of the desert, wheeling
upon both wings, defeated with immense slaughter the entire army of the
cross. The Templars and the Hospitallers, with the count of Tripoli, stood
firm on the summit of a small hillock, and for a long time presented a
bold and undaunted front to the victorious enemy. The count of Tripoli at
last cut his way through the infidels, and fled to Tyre; the Master of the
Hospital, after seeing most of his brethren slain, swam across the Jordan,
and fled, covered with wounds, to the castle of Beaufort; and the
Templars, after fighting with their customary zeal and fanaticism around
the red-cross banner, which waved to the last over the field of blood,
were all killed or taken prisoners, and the Master, Odo de St. Amand, fell
alive into the hands of the enemy.[91] Saladin then laid siege to the
newly-erected fortress, which was of some strength, being defended by
thick walls, flanked with large towers furnished with military engines.
After a gallant resistance on the part of the garrison, it was set on
fire, and then stormed. "The Templars," says Abulpharadge, "flung
themselves some into the fire, where they were burned, some cast
themselves into the Jordan, some jumped down from the walls on to the
rocks, and were dashed to pieces: thus were slain the enemy." The fortress
was reduced to a heap of ruins, and the enraged sultan, it is said,
ordered all the Templars taken in the place to be sawn in two, excepting
the most distinguished of the knights, who were reserved for a ransom, and
were sent in chains to Aleppo.[92]
[Sidenote: ARNOLD DE TORROGE. A. D. 1180.]
Saladin offered Odo de St. Amand his liberty in exchange for the freedom
of his own nephew, who was a prisoner in the hands of the Templars; but
the Master of the Temple haughtily replied, that he would never, by his
example, encourage any of his knights to be mean enough to surrender, that
a Templar ought either to vanquish or die, and that he had nothing to give
for his ransom but his girdle and his knife.[93] The proud spirit of Odo
de St. Amand could but ill brook confinement; he languished and died in
the dungeons of Damascus, and was succeeded by Brother Arnold de Torroge,
who had filled some of the chief situations of the order in Europe.[94]
[Sidenote: A. D. 1184.]
The affairs of the Latin Christians were at this period in a deplorable
situation. Saladin encamped near Tiberias, and extended his ravages into
almost every part of Palestine. His light cavalry swept the valley of the
Jordan to within a day's march of Jerusalem, and the whole country as far
as Panias on the one side, and Beisan, D'Jenneen, and Sebaste, on the
other, was destroyed by fire and the sword. The houses of the Templars
were pillaged and burnt; various castles belonging to the order were taken
by assault;[95] but the immediate destruction of the Latin power was
arrested by some partial successes obtained by the christian warriors, and
by the skilful generalship of their leaders. Saladin was compelled to
retreat to Damascus, after he had burnt Naplous, and depopulated the whole
country around Tiberias. A truce was proposed, (A. D. 1184,) and as the
attention of the sultan was then distracted by the intrigues of the
Turcoman chieftains in the north of Syria, and he was again engaged in
hostilities in Mesopotamia, he agreed to a suspension of the war for four
years, in consideration of the payment by the Christians of a large sum of
money.
Immediate advantage was taken of this truce to secure the safety of the
Latin kingdom. A grand council was called together at Jerusalem, and it
was determined that Heraclius, the patriarch of the Holy City, and the
Masters of the Temple and Hospital, should forthwith proceed to Europe, to
obtain succour from the western princes. The sovereign mostly depended
upon for assistance was Henry the Second, king of England,[96] grandson of
Fulk, the late king of Jerusalem, and cousin-german to Baldwin, the then
reigning sovereign. Henry had received absolution for the murder of Saint
Thomas a Becket, on condition that he should proceed in person at the head
of a powerful army to the succour of Palestine, and should, at his own
expense, maintain two hundred Templars for the defence of the holy
territory.[97]
[Sidenote: A. D. 1185.]
The Patriarch and the two Masters landed in Italy, and after furnishing
themselves with the letters of the pope, threatening the English monarch
with the judgments of heaven if he did not forthwith perform the penance
prescribed him, they set out for England. At Verona, the Master of the
Temple fell sick and died,[98] but his companions proceeding on their
journey, landed in safety in England at the commencement of the year 1185.
They were received by the king at Reading, and throwing themselves at the
feet of the English monarch, they with much weeping and sobbing saluted
him in behalf of the king, the princes, and the people of the kingdom of
Jerusalem. They explained the object of their visit, and presented him
with the pope's letters, with the keys of the holy sepulchre, of the tower
of David, and of the city of Jerusalem, together with the royal banner of
the Latin kingdom.[99] Their eloquent and pathetic narrative of the fierce
inroads of Saladin, and of the miserable condition of Palestine, drew
tears from king Henry and all his court.[100] The English sovereign gave
encouraging assurances to the patriarch and his companions, and promised
to bring the whole matter before the parliament, which was to meet the
first Sunday in Lent.
The patriarch, in the mean time, proceeded to London, and was received by
the Knights Templars at the Temple in that city, the chief house of the
order in Britain, where, in the month of February, he consecrated the
beautiful Temple church, dedicated to the blessed Virgin Mary, which had
just then been erected.[101]
CHAPTER V.
The Temple at London--The vast possessions of the Templars in
England--The territorial divisions of the order--The different
preceptories in this country--The privileges conferred on the Templars
by the kings of England--The Masters of the Temple at London--Their
power and importance.
Li fiere, li Mestre du Temple
Qu'estoient rempli et ample
D'or et d'argent et de richesse,
Et qui menoient tel noblesse,
Ou sont-il? que sont devenu?
Que tant ont de plait maintenu,
Que nul a elz ne s'ozoit prendre
Tozjors achetoient sans vendre
Nul riche a elz n'estoit de prise;
Tant va pot a eue qu'il brise.
_Chron._ a la suite du Roman de Favel.
The Knights Templars first established the chief house of their order in
England, without Holborn Bars, on the south side of the street, where
Southampton House formerly stood, adjoining to which Southampton Buildings
were afterwards erected;[102] and it is stated, that about a century and a
half ago, part of the ancient chapel annexed to this establishment, of a
circular form, and built of Caen stone, was discovered on pulling down
some old houses near Southampton Buildings in Chancery Lane.[103] This
first house of the Temple, established by Hugh de Payens himself, before
his departure from England, on his return to Palestine, was adapted to the
wants and necessities of the order in its infant state, when the knights,
instead of lingering in the preceptories of Europe, proceeded at once to
Palestine, and when all the resources of the society were strictly and
faithfully forwarded to Jerusalem, to be expended in defence of the faith;
but when the order had greatly increased in numbers, power, and wealth,
and had somewhat departed from its original purity and simplicity, we find
that the superior and the knights resident in London began to look abroad
for a more extensive and commodious place of habitation. They purchased a
large space of ground, extending from the White Friars westward to Essex
House without Temple Bar,[104] and commenced the erection of a convent on
a scale of grandeur commensurate with the dignity and importance of the
chief house of the great religio-military society of the Temple in
Britain. It was called the _New_ Temple, to distinguish it from the
original establishment at Holborn, which came thenceforth to be known by
the name of the _Old_ Temple.[105]
This New Temple was adapted for the residence of numerous military monks
and novices, serving brothers, retainers, and domestics. It contained the
residence of the superior and of the knights, the cells and apartments of
the chaplains and serving brethren, the council chamber where the chapters
were held, and the refectory or dining-hall, which was connected, by a
range of handsome cloisters, with the magnificent church, consecrated by
the patriarch. Alongside the river extended a spacious pleasure ground for
the recreation of the brethren, who were not permitted to go into the town
without the leave of the Master. It was used also for military exercises
and the training of the horses.
The year of the consecration of the Temple Church, Geoffrey, the superior
of the order in England, caused an inquisition to be made of the lands of
the Templars in this country, and the names of the donors thereof,[106]
from which it appears, that the larger territorial divisions of the order
were then called bailiwicks, the principal of which were London, Warwic,
Couele, Meritune, Gutinge, Westune, Lincolnscire, Lindeseie, Widine, and
Eboracisire, (Yorkshire.) The number of manors, farms, churches,
advowsons, demesne lands, villages, hamlets, windmills, and watermills,
rents of assize, rights of common and free warren, and the amount of all
kinds of property, possessed by the Templars in England at the period of
the taking of this inquisition, are astonishing. Upon the great estates
belonging to the order, prioral houses had been erected, wherein dwelt the
procurators or stewards charged with the management of the manors and
farms in their neighbourhood, and with the collection of the rents. These
prioral houses became regular monastic establishments, inhabited chiefly
by sick and aged Templars, who retired to them to spend the remainder of
their days, after a long period of honourable service against the infidels
in Palestine. They were cells to the principal house at London. There were
also under them certain smaller administrations established for the
management of the farms, consisting of a Knight Templar, to whom were
associated some serving brothers of the order, and a priest who acted as
almoner. The commissions or mandates directed by the Masters of the Temple
to the officers at the head of these establishments, were called precepts,
from the commencement of them, "_Praecipimus tibi_," we enjoin or direct
you, &c. &c. The knights to whom they were addressed were styled
_Praeceptores Templi_, or Preceptors of the Temple, and the districts
administered by them _Praeceptoria_, or preceptories.
It will now be as well to take a general survey of the possessions and
organization of the order both in Europe and Asia, "whose circumstances,"
saith William archbishop of Tyre, writing from Jerusalem about the period
of the consecration at London of the Temple Church, "are in so flourishing
a state, that at this day they have in their convent (the Temple on Mount
Moriah) more than three hundred knights robed in the white habit, besides
serving brothers innumerable. Their possessions indeed beyond sea, as well
as in these parts, are said to be so vast, that there cannot now be a
province in Christendom which does not contribute to the support of the
aforesaid brethren, whose wealth is said to equal that of sovereign
princes."[107]
The eastern provinces of the order were, 1. Palestine, the ruling
province. 2. The principality of Antioch. 3. The principality of Tripoli.
1. PALESTINE.--Some account has already been given of the Temple at
Jerusalem, the chief house of the order, and the residence of the Master.
In addition to the strong garrison there maintained, the Templars
possessed numerous forces, distributed in various fortresses and
strongholds, for the preservation and protection of the holy territory.
The following castles and cities of Palestine are enumerated by the
historians of the Latin kingdom, as having belonged to the order of the
Temple.
The fortified city of Gaza, the key of the kingdom of Jerusalem on the
side next Egypt, anciently one of the five satrapies of the Lords of the
Philistines, and the stronghold of Cambyses when he invaded Egypt.
"Placed where Judea's utmost bounds extend,
Towards fair Pelusium, Gaza's towers ascend.
Fast by the breezy shore the city stands
Amid unbounded plains of barren sands,
Which high in air the furious whirlwinds sweep,
Like mountain billows on the stormy deep,
That scarce the affrighted traveller, spent with toil,
Escapes the tempest of the unstable soil."
It was granted to the Templars, in perpetual sovereignty, by Baldwin king
of Jerusalem.[108]
The Castle of Saphet, in the territory of the ancient tribe of Naphtali;
the great bulwark of the northern frontier of the Latin kingdom on the
side next Damascus. The Castle of the Pilgrims, in the neighbourhood of
Mount Carmel. The Castle of Assur near Jaffa, and the House of the Temple
at Jaffa. The fortress of Faba, or La Feue, the ancient Aphek, not far
from Tyre, in the territory of the ancient tribe of Asher. The hill-fort
Dok, between Bethel and Jericho. The castles of La Cave, Marle, Citern
Rouge, Castel Blanc, Trapesach, Sommelleria of the Temple, in the
neighbourhood of Acca, now St. John d'Acre. Castrum Planorum, and a place
called Gerinum Parvum.[109] The Templars purchased the castle of Beaufort
and the city of Sidon;[110] they also got into their hands a great part of
the town of St. Jean d'Acre, where they erected their famous temple, and
almost all Palestine was in the end divided between them and the
Hospitallers of Saint John.
2. THE PRINCIPALITY OF ANTIOCH.--The principal houses of the Temple in
this province were at Antioch itself, at Aleppo, Haram, &c.
3. THE PRINCIPALITY OF TRIPOLI.--The chief establishments herein were at
Tripoli, at Tortosa, the ancient Antaradus; Castel-blanc in the same
neighbourhood; Laodicea and Beyrout,--all under the immediate
superintendence of the Preceptor of Tripoli. Besides these castles,
houses, and fortresses, the Templars possessed farms and large tracts of
land, both in Syria and Palestine.
The western nations or provinces, on the other hand, from whence the order
derived its chief power and wealth, were,
1. APULIA AND SICILY, the principal houses whereof were at Palermo,
Syracuse, Lentini, Butera, and Trapani. The house of the Temple at this
last place has been appropriated to the use of some monks of the order of
St. Augustin. In a church of the city is still to be seen the celebrated
statue of the Virgin, which Brother Guerrege and three other Knights
Templars brought from the East, with a view of placing it in the Temple
Church on the Aventine hill in Rome, but which they were obliged to
deposit in the island of Sicily. This celebrated statue is of the most
beautiful white marble, and represents the Virgin with the infant Jesus
reclining on her left arm; it is of about the natural height, and, from an
inscription on the foot of the figure, it appears to have been executed by
a native of the island of Cyprus, A. D. 733.[111]
The Templars possessed valuable estates in Sicily, around the base of
Mount Etna, and large tracts of land between Piazza and Calatagirone, in
the suburbs of which last place there was a Temple house, the church
whereof, dedicated to the Virgin Mary, still remains. They possessed also
many churches in the island, windmills, rights of fishery, of pasturage,
of cutting wood in the forests, and many important privileges and
immunities. The chief house was at Messina, where the Grand Prior
resided.[112]
2. UPPER AND CENTRAL ITALY.--The houses or preceptories of the order of
the Temple in this province were very numerous, and were all under the
immediate superintendence of the Grand Prior or Preceptor of Rome. There
were large establishments at Lucca, Milan, and Perugia, at which last
place the arms of the Temple are still to be seen on the tower of the holy
cross. At Placentia there was a magnificent and extensive convent, called
Santa Maria del Tempio, ornamented with a very lofty tower. At Bologna
there was also a large Temple house, and on a clock in the city is the
following inscription, "_Magister Tosseolus de Miola me fecit ... Fr.
Petrus de Bon, Procur. Militiae Templi in curia Romana_, MCCCIII." In the
church of St. Mary in the same place, which formerly belonged to the
Knights Templars, is the interesting marble monument of Peter de Rotis, a
priest of the order. He is represented on his tomb, holding a chalice in
his hands with the host elevated above it, and beneath the monumental
effigy is the following epitaph:--
"Stirpe Rotis, Petrus, virtutis munere clarus,
Strenuus ecce pugil Christi, jacet ordine charus;
Veste ferens, menteque crucem, nunc sidera scandit,
Exemplum nobis spectandi caelica pandit:
Annis ter trinis viginti mille trecentis
Sexta quarte maii fregit lux organa mentis."[113]
PORTUGAL.--In the province or nation of Portugal, the military power and
resources of the order of the Temple were exercised in almost constant
warfare against the Moors, and Europe derived essential advantage from the
enthusiastic exertions of the warlike monks in that quarter against the
infidels. In every battle, indeed, fought in the south of Europe, after
the year 1130, against the enemies of the cross, the Knights Templars are
to be found taking an active and distinguished part, and in all the
conflicts against the infidels, both in the west and in the east, they
were ever in the foremost rank, battling nobly in defence of the christian
faith. With all the princes and sovereigns of the great Spanish peninsula
they were extremely popular, and they were endowed with cities, villages,
lordships, and splendid domains. Many of the most important fortresses and
castles in the land were entrusted to their safe keeping, and some were
yielded to them in perpetual sovereignty. They possessed, in Portugal, the
castles of Monsento, Idanha, and Tomar; the citadel of Langrovia in the
province of Beira, on the banks of the Riopisco; and the fortress of
Miravel in Estremadura, taken from the Moors, a strong place perched on
the summit of a lofty eminence. They had large estates at Castromarin,
Almural, and Tavira in Algarve, and houses, rents, revenues, and
possessions, in all parts of the country. The Grand Prior or Preceptor of
Portugal resided at the castle of Tomar. It is seated on the river Narboan
in Estremadura, and is still to be seen towering in gloomy magnificence on
the hill above the town. The castle at present belongs to the order of
Christ, and was lately one of the grandest and richest establishments in
Portugal. It possessed a splendid library, and a handsome cloister, the
architecture of which was much admired.[114]
CASTILE AND LEON.--The houses or preceptories of the Temple most known in
this province or nation of the order were those of Cuenca and
Guadalfagiara, Tine and Aviles in the diocese of Oviedo, and Pontevreda in
Galicia. In Castile alone the order is said to have possessed twenty-four
bailiwicks.[115]
ARAGON.--The sovereigns of Aragon, who had suffered grievously from the
incursions of the Moors, were the first of the European princes to
recognize the utility of the order of the Temple. They endowed the
fraternity with vast revenues, and ceded to them some of the strongest
fortresses in the kingdom. The Knights Templars possessed in Aragon the
castles of Dumbel, Cabanos, Azuda, Granena, Chalonere, Remolins, Corbins,
Lo Mas de Barbaran, Moncon, and Montgausi, with their territories and
dependencies. They were lords of the cities of Borgia and Tortosa; they
had a tenth part of the revenues of the kingdom, the taxes of the towns of
Huesca and Saragossa, and houses, possessions, privileges, and immunities
in all parts.[116]
The Templars likewise possessed lands and estates in the Balearic Isles,
which were under the management of the Prior or Preceptor of the island of
Majorca, who was subject to the Grand Preceptor of Aragon.
GERMANY AND HUNGARY.--The houses most known in this territorial division
of the order are those in the electorate of Mayence, at Homburg,
Assenheim, Rotgen in the Rhingau, Mongberg in the Marche of Brandenbourg,
Nuitz on the Rhine, Tissia Altmunmunster near Ratisbon in Bavaria,
Bamberg, Middlebourg, Hall, Brunswick, &c. &c. The Templars possessed the
fiefs of Rorich, Pausin and Wildenheuh in _Pomerania_, an establishment at
Bach in _Hungary_, several lordships in _Bohemia_ and _Moravia_, and
lands, tithes, and large revenues, the gifts of pious German
crusaders.[117]
GREECE.--The Templars were possessed of lands and had establishments in
the Morea, and in several parts of the Greek empire. Their chief house was
at Constantinople, in the quarter called [Greek: Omonoia], where they had
an oratory dedicated to the holy martyrs Marin and Pentaleon.[118]
FRANCE.--The principal preceptories and houses of the Temple, in the
present kingdom of France, were at Besancon, Dole, Salins, a la Romagne, a
la ville Dieu, Arbois in _Franche Comte_.[119]
Bomgarten, Temple Savigne near Corbeil, Dorlesheim near Molsheim, where
there still remains a chapel called Templehoff, Ribauvillier, and a Temple
house in the plain near Bercheim in _Alsace_.
Bures, Voulaine les Templiers, Ville-sous-Gevrey, otherwise St. Philibert,
Dijon, Fauverney, where a chapel dedicated to the Virgin still preserves
the name of the Temple, Des Feuilles, situate in the parish of Villett,
near the chateau de Vernay, St. Martin, Le Chastel, Espesses, Tessones
near Bourges, and La Musse, situate between Bauje and Macon in
_Burgundy_.[120]
Montpelier, Sertelage, Nogarade near Pamiers, Falgairas, Narbonne, St.
Eulalie de Bezieres, Prugnanas, and the parish church of St. Martin
d'Ubertas in _Languedoc_.[121]
Temple Cahor, Temple Marigny, Arras, Le Parc, St. Vaubourg, and Rouen, in
_Normandy_. There were two houses of the Temple at Rouen; one of them
occupied the site of the present _maison consulaire_, and the other stood
in the street now called _La Rue des Hermites_.[122] The preceptories and
houses of the Temple in France, indeed, were so numerous, that it would be
a wearisome and endless task to repeat the names of them. Hundreds of
places in the different provinces are mentioned by French writers as
having belonged to the Templars. Between Joinville and St. Dizier may
still be seen the remains of Temple Ruet, an old chateau surrounded by a
moat; and in the diocese of Meaux are the ruins of the great manorial
house of Choisy le Temple. Many interesting tombs are there visible,
together with the refectory of the knights, which has been converted into
a sheepfold.
The chief house of the order for France, and also for Holland and the
Netherlands, was the Temple at Paris, an extensive and magnificent
structure, surrounded by a wall and a ditch. It extended over all that
large space of ground, now covered with streets and buildings, which lies
between the rue du Temple, the rue St. Croix, and the environs de la
Verrerie, as far as the walls and the fosses of the port du Temple. It was
ornamented with a great tower, flanked by four smaller towers, erected by
the Knight Templar Brother Herbert, almoner to the king of France, and was
one of the strongest edifices in the kingdom.[123] Many of the modern
streets of Paris which now traverse the site of this interesting
structure, preserve in the names given to them some memorial of the
ancient Temple. For instance, _La rue du Temple_, _La rue des fosses du
Temple_, _Boulevard du Temple_, _Faubourg du Temple_, _rue de Faubourg du
Temple_, _Vieille rue du Temple_, &c. &c.
All the houses of the Temple in Holland and the Netherlands were under the
immediate jurisdiction of the Master of the Temple at Paris. The
preceptories in these kingdoms were very numerous, and the property
dependent upon them was of great value. Those most known are the
preceptories of Treves and Dietrich on the Soure, the ruins of which last
still remain; Coberne, on the left bank of the Moselle, a few miles from
Coblentz; Belisch, Temple Spele, Temple Rodt near Vianden, and the Temple
at Luxembourg, where in the time of Broverus there existed considerable
remains of the refectory, of the church, and of some stone walls covered
with paintings; Templehuis near Ghent, the preceptory of Alphen, Braeckel,
la maison de Slipes near Ostend, founded by the counts of Flanders; Temple
Caestre near Mount Cassel; Villiers le Temple en Condros, between Liege
and Huy; Vaillenpont, Walsberge, Haut Avenes near Arras; Temploux near
Fleuru in the department of Namur; Vernoi in Hainault; Temple Dieu at
Douai; Marles near Valenciennes; St. Symphonier near Mons, &c. &c.[124]
In these countries, as well as in all parts of Europe wherever they were
settled, the Templars possessed vast privileges and immunities, which were
conceded to them by popes, kings, and princes.
ENGLAND.--There were in bygone times the following preceptories of Knight
Templars in the present kingdom of England.
Aslakeby, Temple Bruere, Egle, Malteby, Mere, Wilketon, and Witham, in
_Lincolnshire_.
North Feriby, Temple Hurst, Temple Newsom, Pafflete, Flaxflete, and
Ribstane, in _Yorkshire_.
Temple Cumbe in _Somersetshire_.
Ewell, Strode and Swingfield, near Dover, in _Kent_.
Hadescoe, in _Norfolk_.
Balsall and Warwick, in _Warwickshire_.
Temple Rothley, in _Leicestershire_.
Wilburgham Magna, Daney, and Dokesworth, in _Cambridgeshire_.
Halston, in _Shropshire_.
Temple Dynnesley, in _Hertfordshire_.
Temple Cressing and Sutton, in _Essex_.
Saddlescomb and Chapelay, in _Sussex_.
Schepeley, in _Surrey_.
Temple Cowley, Sandford, Bistelesham, and Chalesey, in _Oxfordshire_.
Temple Rockley, in _Wiltshire_.
Upleden and Garwy, in _Herefordshire_.
South Badeisley, in _Hampshire_.
Getinges, in _Worcestershire_.
Giselingham and Dunwich, in _Suffolk_.[125]
There were also several smaller administrations established, as before
mentioned, for the management of the farms and lands, and the collection
of rent and tithes. Among these were Liddele and Quiely in the diocese of
Chichester; Eken in the diocese of Lincoln; Adingdon, Wesdall, Aupledina,
Cotona, &c. The different preceptors of the Temple in England had under
their management lands and property in every county of the realm.[126]
In _Leicestershire_ the Templars possessed the town and the soke of
Rotheley; the manors of Rolle, Babbegrave, Gaddesby, Stonesby, and Melton;
Rothely wood, near Leicester; the villages of Beaumont, Baresby, Dalby,
North and South Mardefeld, Saxby, Stonesby, and Waldon, with land in above
_eighty_ others! They had also the churches of Rotheley, Babbegrave, and
Rolle; and the chapels of Gaddesby, Grimston, Wartnaby, Cawdwell, and
Wykeham.[127]
In _Hertfordshire_ they possessed the town and forest of Broxbourne, the
manor of Chelsin Templars, (_Chelsin Templariorum_,) and the manors of
Laugenok, Broxbourne, Letchworth, and Temple Dynnesley; demesne lands at
Stanho, Preston, Charlton, Walden, Hiche, Chelles, Levecamp, and Benigho;
the church of Broxbourne, two watermills, and a lock on the river Lea:
also property at Hichen, Pyrton, Ickilford, Offeley Magna, Offeley Parva,
Walden Regis, Furnivale, Ipolitz, Wandsmyll, Watton, Therleton, Weston,
Gravele, Wilien, Leccheworth, Baldock, Datheworth, Russenden, Codpeth,
Sumershale, Buntynford, &c. &c., and the church of Weston.[128]
In the county of _Essex_ they had the manors of Temple Cressynge, Temple
Roydon, Temple Sutton, Odewell, Chingelford, Lideleye, Quarsing, Berwick,
and Witham; the church of Roydon, and houses, lands, and farms, both at
Roydon, at Rivenhall, and in the parishes of Prittlewall and Great and
Little Sutton; an old mansion-house and chapel at Sutton, and an estate
called Finchinfelde in the hundred of Hinckford.[129]
In _Lincolnshire_ the Templars possessed the manors of La Bruere, Roston,
Kirkeby, Brauncewell, Carleton, Akele, with the soke of Lynderby,
Aslakeby, and the churches of Bruere, Asheby, Akele, Aslakeby, Donington,
Ele, Swinderby, Skarle, &c. There were upwards of thirty churches in the
county which made annual payments to the order of the Temple, and about
forty windmills. The order likewise received rents in respect of lands at
Bracebrig, Brancetone, Scapwic, Timberland, Weleburne, Diringhton, and a
hundred other places; and some of the land in the county was charged with
the annual payment of sums of money towards the keeping of the lights
eternally burning on the altars of the Temple church.[130] William Lord of
Asheby gave to the Templars the perpetual advowson of the church of Asheby
in Lincolnshire, and they in return agreed to find him a priest to sing
for ever twice a week in his chapel of St. Margaret.[131]
In _Yorkshire_ the Templars possessed the manors of Temple Werreby,
Flaxflete, Etton, South Cave, &c.; the churches of Whitcherche, Kelintune,
&c.; numerous windmills and lands and rents at Nehus, Skelture, Pennel,
and more than sixty other places besides.[132]
In _Warwickshire_ they possessed the manors of Barston, Shirburne,
Balshale, Wolfhey, Cherlecote, Herbebure, Stodleye, Fechehampstead,
Cobington, Tysho and Warwick; lands at Chelverscoton, Herdwicke, Morton,
Warwick, Hetherburn, Chesterton, Aven, Derset, Stodley, Napton, and more
than thirty other places, the several donors whereof are specified in
Dugdale's history of Warwickshire (p. 694;) also the churches of
Sireburne, Cardinton, &c., and more than thirteen windmills. In 12 Hen.
II., William Earl of Warwick built a new church for them at Warwick.[133]
In _Kent_ they had the manors of Lilleston, Hechewayton, Saunford, Sutton,
Dartford, Halgel, Ewell, Cocklescomb, Strode, Swinkfield Mennes, West
Greenwich, and the manor of Lydden, which now belongs to the archbishop of
Canterbury; the advowsons of the churches of West Greenwich and Kingeswode
juxta Waltham; extensive tracts of land in Romney marsh, and farms and
assize rents in all parts of the county.[134]
In _Sussex_ they had the manors of Saddlescomb and Shipley; lands and
tenements at Compton and other places; and the advowsons of the churches
of Shipley, Wodmancote, and Luschwyke.[135]
In _Surrey_ they had the manor farm of Temple Elfand or Elfante, and an
estate at Merrow in the hundred of Woking. In _Gloucestershire_, the
manors of Lower Dowdeswell, Pegsworth, Amford, Nishange, and five others
which belonged to them wholly or in part, the church of Down Ammey, and
lands in Framton, Temple Guting, and Little Rissington. In
_Worcestershire_, the manor of Templars Lawern, and lands in Flavel,
Temple Broughton, and Hanbury.[136] In _Northamptonshire_, the manors of
Asheby, Thorp, Watervill, &c. &c.; they had the advowson of the church of
the manor of Hardwicke in Orlington hundred, and we find that "Robert
Saunford, Master of the soldiery of the Temple in England," presented to
it in the year 1238.[137] In _Nottinghamshire_, the Templars possessed the
church of Marnham, lands and rents at Gretton and North Carleton; in
_Westmoreland_, the manor of Temple Sowerby; in the Isle of Wight, the
manor of Uggeton, and lands in Kerne.[138] But it would be tedious further
to continue with a dry detail of ancient names and places; sufficient has
been said to give an idea of the enormous wealth of the order in this
country, where it is known to have possessed some hundreds of manors, the
advowson or right of presentation to churches innumerable, and thousands
of acres of arable land, pasture, and woodland, besides villages,
farm-houses, mills, and tithes, rights of common, of fishing, of cutting
wood in forests, &c. &c.
There were also several preceptories in Scotland and Ireland, which were
dependent on the Temple at London.
The annual income of the order in Europe has been roughly estimated at six
millions sterling! According to Matthew Paris, the Templars possessed
_nine thousand_ manors or lordships in Christendom, besides a large
revenue and immense riches arising from the constant charitable bequests
and donations of sums of money from pious persons.[139] "They were also
endowed," says James of Vitry, bishop of Acre, "with farms, towns, and
villages, to an immense extent both in the East and in the West, out of
the revenues of which they send yearly a certain sum of money for the
defence of the Holy Land to their head Master at the chief house of their
order in Jerusalem."[140] The Templars, in imitation of the other monastic
establishments, obtained from pious and charitable people all the
advowsons within their reach, and frequently retained the tithe and the
glebe in their own hands, deputing a priest of the order to perform divine
service and administer the sacraments.
The manors of the Templars produced them rent either in money, corn, or
cattle, and the usual produce of the soil. By the custom in some of these
manors, the tenants were annually to mow three days in harvest, one at the
charge of the house; and to plough three days, whereof one at the like
charge; to reap one day, at which time they should have a ram from the
house, eightpence, twenty-four loaves, and a cheese of the best in the
house, together with a pailful of drink. The tenants were not to sell
their horse-colts, if they were foaled upon the land belonging to the
Templars, without the consent of the fraternity, nor marry their daughters
without their license. There were also various regulations concerning the
cocks and hens and young chickens.[141]
We have previously given an account of the royal donations of King Henry
the First, of King Stephen and his queen, to the order of the Temple.
These were far surpassed by the pious benefactions of King Henry the
Second. That monarch, for the good of his soul and the welfare of his
kingdom, granted the Templars a place situate on the river Fleet, near
Bainard's Castle, with the whole current of that river at London, for
erecting a mill;[142] also a messuage near Fleet-street; the church of St.
Clement, "quae dicitur Dacorum extra civitatem Londoniae;" the churches of
Elle, Swinderby and Skarle in Lincolnshire, Kingeswode juxta Waltham in
Kent, the manor of Stroder in the hundred of Skamele, the vill of Kele in
Staffordshire, the hermitage of Flikeamstede, and all his lands at Lange
Cureway, a house in Brosal, and the market of Witham; lands at Berghotte,
a mill at the bridge of Pembroke Castle, the vill of Finchingfelde, the
manor of Rotheley with its appurtenances, and the advowson of the church
and its several chapels, the manor of Blalcolvesley, the park of
Haleshall, and three _fat bucks_ annually, either from Essex or Windsor
Forest. He likewise granted them an annual fair at Temple Bruere, and
superadded many rich benefactions in Ireland.[143]
The principal benefactors to the Templars amongst the nobility were
William Marshall, earl of Pembroke, and his sons William and Gilbert;
Robert, lord de Ros; the earl of Hereford; William, earl of Devon; the
king of Scotland; William, archbishop of York; Philip Harcourt, dean of
Lincoln; the earl of Cornwall; Philip, bishop of Bayeux; Simon de Senlis,
earl of Northampton; Leticia and William, count and countess of Ferrara;
Margaret, countess of Warwick; Simon de Montfort, earl of Leicester;
Robert de Harecourt, lord of Rosewarden; William de Vernon, earl of Devon,
&c. &c.[144]
The Templars, in addition to their amazing wealth, enjoyed vast privileges
and immunities within this realm. In the reign of King John they were
freed from all amerciaments in the Exchequer, and obtained the privilege
of not being compelled to plead except before the king or his chief
justice. King Henry the Third granted them free warren in all their
demesne lands; and by his famous charter, dated the 9th of February, in
the eleventh year of his reign, he confirmed to them all the donations of
his predecessors and of their other benefactors; with soc[145] and
sac,[146] tol[147] and theam,[148] infangenethef,[149] and
unfangenethef,[150] and hamsoca, and grithbrich, and blodwite, and
flictwite, and hengewite, and learwite, and flemenefrith, murder, robbery,
forestal, ordel, and oreste; and he acquitted them from the royal and
sheriff's aids, and from hidage, carucage, danegeld and hornegeld, and
from military and wapentake services, scutages, tallages, lastages,
stallages, from shires and hundreds, pleas and quarrels, from ward and
wardpeny, and averpeni, and hundredespeni, and borethalpeni, and
thethingepeni, and from the works of parks, castles, bridges, the building
of royal houses and all other works; and also from waste regard and view
of foresters, and from toll in all markets and fairs, and at all bridges,
and upon all highways throughout the kingdom. And he also gave them the
chattels of felons and fugitives, and all waifs within their fee.[151]
In addition to these particular privileges, the Templars enjoyed, under
the authority of the Papal bulls, various immunities and advantages, which
gave great umbrage to the clergy. They were freed, as before mentioned,
from the obligation of paying tithes, and might, with the consent of the
bishop, receive them. No brother of the Temple could be excommunicated by
any bishop or priest, nor could any of the churches of the order be laid
under interdict except by virtue of a special mandate from the holy see.
When any brother of the Temple, appointed to make charitable collections
for the succour of the Holy Land, should arrive at a city, castle, or
village, which had been laid under interdict, the churches, on their
welcome coming, were to be thrown open, (once within the year,) and divine
service was to be performed in honour of the Temple, and in reverence for
the holy soldiers thereof. The privilege of sanctuary was thrown around
their dwellings; and by various papal bulls it is solemnly enjoined that
no person shall lay violent hands either upon the persons or the property
of those flying for refuge to the Temple houses.[152]
Sir Edward Coke, in the second part of the Institute of the Laws of
England, observes, that "the Templars did so overspread throughout
Christendome, and so exceedingly increased in possessions, revenues, and
wealth, and specially in England, as you will wonder to reade in approved
histories, and withall obtained so great and large priviledges, liberties,
and immunities for themselves, their tenants, and farmers, &c., as no
other order had the like."[153] He further observes, that the Knights
Templars were _cruce signati_, and as the cross was the ensign of their
profession, and their tenants enjoyed great privileges, they did erect
crosses upon their houses, to the end that those inhabiting them might be
known to be the tenants of the order, and thereby be freed from many
duties and services which other tenants were subject unto; "and many
tenants of other lords, perceiving the state and greatnesse of the knights
of the said order, and withall seeing the great priviledges their tenants
enjoyed, did set up crosses upon their houses, as their very tenants used
to doe, to the prejudice of their lords."
This abuse led to the passing of the statute of Westminster, the second,
_chap._ 33,[154] which recites, that many tenants did set up crosses or
cause them to be set up on their lands in prejudice of their lords, that
the tenants might defend themselves against the chief lord of the fee by
the privileges of Templars and Hospitallers, and enacts that such lands
should be forfeited to the chief lords or to the king.
Sir Edward Coke observes, that the Templars were freed from tenths and
fifteenths to be paid to the king; that they were discharged of
purveyance; that they could not be sued for any ecclesiastical cause
before the ordinary, _sed coram conservatoribus suorum privilegiorum_; and
that of ancient time they claimed that a felon might take to their houses,
having their crosses for his safety, as well as to any church.[155] And
concerning these conservers or keepers of their privileges, he remarks,
that the Templars and Hospitallers "held an ecclesiasticall court before
a canonist, whom they termed _conservator privilegiorum suorum_, which
judge had indeed more authority than was convenient, and did dayly, in
respect of the height of these two orders, and at their instance and
direction, incroach upon and hold plea of matters determinable by the
common law, for _cui plus licet quam par est, plus vult quam licet_; and
this was one great mischiefe. Another mischiefe was, that this judge,
likewise at their instance, in cases wherein he had jurisdiction, would
make general citations as _pro salute animae_, and the like, without
expressing the matter whereupon the citation was made, which also was
against law, and tended to the grievous vexation of the subject."[156] To
remedy these evils, another act of parliament was passed, prohibiting
Hospitallers and Templars from bringing any man in plea before the keepers
of their privileges, for any matter the knowledge whereof belonged to the
king's court, and commanding such keepers of their privileges thenceforth
to grant no citations at the instance of Hospitallers and Templars, before
it be expressed upon what matter the citation ought to be made.[157]
Having given an outline of the great territorial possessions of the order
of the Temple in Europe, it now remains for us to present a sketch of its
organisation and government. The Master of the Temple, the chief of the
entire fraternity, ranked as a sovereign prince, and had precedence of all
ambassadors and peers in the general councils of the church. He was
elected to his high office by the chapter of the kingdom of Jerusalem,
which was composed of all the knights of the East and of the West who
could manage to attend. The Master had his general and particular
chapters. The first were composed of the Grand Priors of the eastern and
western provinces, and of all the knights present in the holy territory.
The assembling of these general chapters, however, in the distant land of
Palestine, was a useless and almost impracticable undertaking, and it is
only on the journeys of the Master to Europe, that we hear of the
convocation of the Grand Priors of the West to attend upon their chief.
The general chapters called together by the Master in Europe were held at
Paris, and the Grand Prior of England always received a summons to attend.
The ordinary business and the government of the fraternity in secular
matters were conducted by the Master with the assistance of his particular
chapter of the Latin kingdom, which was composed of such of the Grand
Priors and chief dignitaries of the Temple as happened to be present in
the East, and such of the knights as were deemed the wisest and most fit
to give counsel. In these last chapters visitors-general were appointed to
examine into the administration of the western provinces.
The western nations or provinces of the order were presided over by the
provincial Masters,[158] otherwise Grand Priors or Grand Preceptors, who
were originally appointed by the chief Master at Jerusalem, and were in
theory mere trustees or bare administrators of the revenues of the
fraternity, accountable to the treasurer general at Jerusalem, and
removeable at the pleasure of the Chief Master. As the numbers,
possessions, and wealth of the Templars, however, increased, various
abuses sprang up. The members of the order, after their admittance to the
vows, very frequently, instead of proceeding direct to Palestine to war
against the infidels, settled down upon their property in Europe, and
consumed at home a large proportion of those revenues which ought to have
been faithfully and strictly forwarded to the general treasury at the Holy
City. They erected numerous convents or preceptories, with churches and
chapels, and raised up in each western province a framework of government
similar to that of the ruling province of Palestine.
The chief house of the Temple in England, for example, after its removal
from Holborn Bars to the banks of the Thames, was regulated and organised
after the model of the house of the Temple at Jerusalem. The superior is
always styled "Master of the Temple," and holds his chapters and has his
officers corresponding to those of the chief Master in Palestine. The
latter, consequently, came to be denominated _Magnus Magister_, or Grand
Master,[159] by our English writers, to distinguish him from the Master at
London, and henceforth he will be described by that title to prevent
confusion. The titles given indeed to the superiors of the different
nations or provinces into which the order of the Temple was divided, are
numerous and somewhat perplexing. In the East, these officers were known
only, in the first instance, by the title of Prior, as Prior of England,
Prior of France, Prior of Portugal, &c., and afterwards Preceptor of
England, preceptor of France, &c.; but in Europe they were called Grand
Priors and Grand Preceptors, to distinguish them from the Sub-priors and
Sub-preceptors, and also Masters of the Temple. The Prior and Preceptor
_of_ England, therefore, and the Grand Prior, Grand Preceptor, and Master
of the Temple _in_ England, were one and the same person. There were also
at the New Temple at London, in imitation of the establishment at the
chief house in Palestine, in addition to the Master, the Preceptor of the
Temple, the Prior of London, the Treasurer, and the Guardian of the
church, who had three chaplains under him, called readers.[160]
The Master at London had his general and particular, or his ordinary and
extraordinary chapters. The first were composed of the grand preceptors of
Scotland and Ireland, and all the provincial priors and preceptors of the
three kingdoms, who were summoned once a year to deliberate on the state
of the Holy Land, to forward succour, to give an account of their
stewardship, and to frame new rules and regulations for the management of
the temporalities.[161] The ordinary chapters were held at the different
preceptories, which the Master of the Temple visited in succession. In
these chapters new members were admitted into the order; lands were
bought, sold, and exchanged; and presentations were made by the Master to
vacant benefices. Many of the grants and other deeds of these chapters,
with the seal of the order of the Temple annexed to them, are to be met
with in the public and private collections of manuscripts in this country.
One of the most interesting and best preserved, is the Harleian charter
(83, c. 39,) in the British Museum, which is a grant of land made by
Brother William de la More, the martyr, the last Master of
Showing first 200,000 characters. Full text: gutenberg.org/ebooks/38593