Sketch of the History of the Knights Templars. Burnes James

Pope the state of the Holy Land, and also furnished them with a strong letter of recommendation to the celebrated Bernard of Clairvaux, the nephew of one of the envoys. Bernard approved highly of the object and institution of the Order. Hugo de Payens and five other brethren soon arrived in the west, and appeared before the fathers, who were assembled in council at Troyes, to whom Hugo detailed the maxims and the deeds of the Templars. The fathers expressed their approbation of all he said, the Order was pronounced good and useful, and same additions, taken from that of the Benedictines, were made to their rule. By the direction of Pope Honorius, the council appointed them a white mantle as their peculiar dress, to which Pope Eugenius some years afterwards added a red cross on the breast – the symbol of martyrdom. Their banner was of the black and white stripe, called, in old French, Bauseant (which word became their war-cry,) and bore the pious inscription, Non nobis, Domine, non nobis, sed nomini tua da gloriam.5 St. Bernard, if he did not himself draw up the rule of Order, had at least a considerable participation in it; throughout his life he cherished the Templars; he rarely wrote a letter to the Holy Land, in which he did not praise them, and recommend them to the favour and protection of the great.

      Owing to the influence of Bernard, and the sincere piety and noble qualities of its founders, the Order rapidly increased in wealth and consequence. Many Knights assumed its habit, and with Hugo de Payens travelled through France and England, to excite the Christians to the sacred war. With Henry I. of England they met the highest consideration. Fulk, of Anjou, re-united himself to Hugo de Payens, and on the invitation of King Baldwin, prepared, though advanced in years, to set out for Palestine, to espouse the daughter of the king, and succeed him on his throne. Gifts in abundance flowed in on the Order, large possessions were bestowed on it in all countries of the west, and Hugo de Payens, now its Grand Master, returned to the Holy Land in the year 1129, at the head of three hundred Knights Templars of the noblest families in Europe, ready to take the field against the Infidels.

      The Templars soon became, in fact, the most distinguished of the Christian warriors. By a rule of their Order, no brother could be redeemed for a higher ransom than a girdle or a knife, or some such trifle;6 captivity was therefore equivalent to death, and they always fought with Spartan desperation. The Bauseant was always in the thick of the battle; the revenue they enjoyed enabled them to draw to their standard valiant secular knights and stout and hardy footmen. The chivalry of St. John vied with them, it is true, in prowess and valour, but they do not occupy the same space in the History of the Crusades. The Templars having been from the outset solely devoted to arms, – the warm interest which St. Bernard, whose influence was so great, took in their welfare, – and the circumstance that the fourth King of Jerusalem was a member of their body, – all combined to throw a splendour about them which the Knights of St. John could not claim, but which also gave occasion to their more speedy corruption, and augmented the number of their enemies. Most writers, however, of the twelfth century speak respectfully of the Knights of the Temple, and those unsparing satirists, the Troubadours, never mention them but with honour. The history of the Order, as far as we can recollect, records only one instance of a Templar abjuring his faith, and that was an English Knight, Robert of Saint Albans, who deserted to Saladin, who gave him his sister in marriage on his becoming a Moslem; and in 1185, the ex-red-cross Knight led a Saracen army to the neighbourhood of Jerusalem, wasting and destroying the country with fire and sword.7

      By the Bull, Omne datum optimum, granted by Pope Alexander III. in 1162, the Order of the Templars acquired great importance, and from this time forth, it may be regarded as totally independent, acknowledging no authority but that – before which the haughtiest monarchs bowed – of the supreme pontiff, who protected and favoured them as his champions against all who might dispute his will. It is therefore of importance to look at its constitution, and what were its revenues and possessions.

      The Order of the Templars consisted of three distinct classes, not degrees– knights, chaplains, and service-brethren, to which may be added those who were attached to the Order under the name of affiliated, donates, and oblates.8 The strength and flower of the Order were the Knights; all its dignities and superior offices belonged to them. The candidate for admission among the Knights of the Temple was required to produce proof of his being the lawful issue of a Knight, or of one qualified to receive that distinction; and he must himself have already received the honour-conferring blow from a Secular Knight, for the Order was Spiritual, and, as members, could not deign to accept honour from a layman. The only exception was in the case of a bishop, who might draw his sword among the brethren of the Temple, without having been a secular Knight. The aspirant must moreover be free from debt, and, on admission, pay a considerable sum into the hands of the society.9 The most unlimited obedience to the commands of his superiors in the house and in the field of battle; the total abnegation of all interests but those of the society, (for the Templar could hold no property, could receive no private letter); the most unflinching valour, (for so long as a Christian banner waved in the field, the Templar, however severely wounded, must not abandon it), – were the duties of the Knights of the Temple. If he fled, disgrace and punishment awaited him; if he surrendered, he had to end his life amid the torments inflicted by the enraged Moslems, or to languish in perpetual captivity, for the Order never redeemed its members. Hence, then, the Templar was valiant as the fabled heroes of romance; hence prodigies of prowess, such as almost surpass belief, so frequently illustrate the name of the soldiers of the Temple. Every motive that could stimulate to deeds of renown combined to actuate the soldier-monk A Knight, he obeyed the call of honour and emulation; a Monk, (but the Templar was not, as some erroneously fancy, a Priest), he was, according to the ideas of the times, engaged in the service most acceptable to God.

      The mode of reception into the Order corresponded with the dignity and importance of the character of a Knight Templar. Though a noviciate was enjoined by the original canons, in practice it was dispensed with; the candidate was, after all due inquiry had been made, received in a chapter assembled in the chapel of the Order. All strangers, even the relatives of the aspirant, were excluded. The preceptor (usually one of the priors) opened the business with an address to those present, calling on them to declare if they knew of any just cause and impediment to the aspirant, whom the majority had agreed to receive, becoming a member of their body.10 If all were silent, the candidate was led into an adjacent chamber, whither two or three of the Knights came to him, and setting before him the rigour and strictness of the Order, inquired if he still persisted in his desire to enter it. If he did persist, they inquired if he was married or betrothed; had made a vow in any other Order; if he owed more than he could pay; if he was of sound body, without any secret infirmity, and free? If his answers proved satisfactory, they left him and returned to the chapter, and the preceptor again asked if any one had anything to say against his being received. If all were silent, he asked if they were willing to admit him. On their assenting, the candidate was led in by the Knights who had questioned him, and who now instructed him in the mode of asking admission. He advanced, kneeling, with folded hands, before the preceptor, and said, "Sir, I am come before God, and before you and the brethren; and I pray and beseech you, for the sake of God and our sweet lady, to receive me into your society and the good works of the Order, as one who, all his life long, will be the servant and slave of the Order." The preceptor then questioned him, if he had well considered all the toils and difficulties which awaited him in the Order, adjured him on the Holy Evangelists to speak the truth, then put to him the questions already asked by the Knights, farther inquiring if he was a Knight, the son of a Knight and a gentlewoman, and if he was a priest. He then asked if he would promise to God and Mary, our dear lady, obedience, as long as he lived, to the Master of the Temple, and the prior who should be set over him; chastity of his body; 11 compliance with the laudable manners and customs of the Order then in force, and such as the Master and Knights might hereafter add; fight for and defend, with all his might, the holy land of Jerusalem; never quit the Order but with consent of the Master and the Chapter; never see a Christian unjustly deprived of his inheritance, or be aiding in such deed. The preceptor then said – "In the name, then, of God

5

Bauseant or Bausant, was, in old French, a pie-bald horse. The word is still preserved with its original meaning in the Scotch dialect, in the form Bawsent: —

"His honest, sonsie, baws'nt face,Aye gat him freends in ilka place,"

says Burns, describing the "Ploughman's Collie" in his Tale of the "Twa Dogs;" and in the Glossary, Dr. Currie explains Bawsent as meaning "having a white stripe down the face." Some conceive that the word Beauseant may be merely an old variation of the modern French word Bienséant, as referring to something handsome or attractive.

6

Expediency afterwards prompted the infraction of this original rule. Gerard de Ridefort, Grand Master of the Order, was liberated by Saladin, along with several other captives, for no less a ransom than the city of Ascalon. In 1244 also, the Templars endeavoured to redeem their brethren from captivity in Egypt.

7

Mathew Paris charges a certain Templar, named Ferrandus, with having gone over to the Infidels, and betrayed the state of the Christian garrison in Damietta, A. D. 1221. This deserter was reputed to have been a knight "in armis strenuus et consilio circumspectus."

8

The affiliated were persons of various ranks, and of both sexes, who, without any outward sign of connection, were acknowledged by the Order as entitled to its protection, and admitted to a participation in certain of its privileges, – such as exemption from the effects of ecclesiastical interdicts, which secured to them at least the occasional service of the mass, and Christian burial in consecrated ground. These were advantages of the last importance, for which both men and women, Knights and Burghers, were content to pay considerable sums while alive, and leave to the Treasury of the Temple the residue of their property after death.

The donates and oblates stood in a somewhat different relation to the Order, being personally dedicated or offered, as their titles denote, to the Society. These were either youths whom their parents destined for the service of the Order, when they had attained a proper age, or they were adults who bound themselves gratuitously to aid and assist the Order so long as they lived, solely in admiration of its sanctity and excellence, a portion of which they humbly hoped to share. Among these latter, all classes were to be found, – princes and priests, as well as other persons. (See Secret Societies of the Middle Ages.)

9

No specific sum appears to have been exacted from entrants, but each was expected to pay according to his means. Thus it is recorded of the Prince Guy Dauphin, that he gave to the Order 1500 pieces (Livr. Tourn.) for his own entry-money, and a contribution of 200 a-year in name of his parents.

Wealthy Squires of the Order, of respectable though not noble parentage, gave sometimes large sums at their reception. Of this class, Bartholomew Bartholet gave property to the amount of 1,000 livres Tournois to be admitted, and William of Liege gave 200 a-year of the same circulation.

10

Hugo de Payens, the founder of the Order, set a laudable example of rigour in the selection of candidates. When a certain Knight, named Hugo d'Amboise, was desirous of being received into the Order, the Grand Master refused to let him take the vows, because he had oppressed the people of Marmoutier, and disobeyed a judicial sentence of the Count of Anjou; and until he had given satisfaction to all whom he had injured, and otherwise amended his life, he was informed that he could not be admitted into the Temple.

11

The Rule of St. Bernard prohibited the Templars from even looking at a woman. The translation of the statute, chap. lxxii, is as follows: —

"We hold it to be dangerous to all religion to look too much on the countenance of women, and, therefore, let no Brother presume to kiss either widow or virgin, or mother or sister, or aunt, or any other woman. Let the militia of Christ, therefore, shun feminine kisses, by which men are often exposed to danger, that with a pure conscience and secure life, they may walk continually in the sight of God."