Sketch of the History of the Knights Templars. Burnes James

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СКАЧАТЬ and his monks. The general favour they enjoyed with Godfrey de Bouillon and the other pilgrims now emboldened them to separate themselves from the monastery of St. Mary de Latina; and to pursue their labour of love alone and independent, they drew up a rule for themselves, to which they bound themselves to obedience in the presence of the patriarch, and assumed as their distinguishing dress, a black mantle, with a white cross of eight points on the left breast.2 They still remained obedient to the abbot of St. Maria de Latina, and according to the law of the church, they paid tythes to the patriarch.

      This continued while the brotherhood was poor; but riches soon began to flow in upon them. Godfrey, whose very name suggests the ideas of virtue and piety, pure, if not always well-directed, struck with their simple and unassuming charity, bestowed on them his domain of Monboire, in Brabant, with all its appurtenances. His brother and successor, Baldwin, gave them a portion of the booty gained from the infidels; several pious princes and nobles followed these examples, and the Hospital of St. John soon saw itself in possession of extensive estates, both in Europe3 and Asia, which were managed by members of the society named Preceptors. Pope Pascall II, in 1113, relieved the Hospitallers from the burden of paying tythes to the patriarch of Jerusalem – confirmed by his Bull all donations made and to be made to them – and gave them authority to appoint a successor on the death of Gerhard, without the interference of any other secular or spiritual authority. The society now counted among its members many gallant knights who had come to the Holy Land to fight in the cause of their Saviour; and there, actuated by a spirit more accordant to his, had flung aside their swords, and devoted themselves to the attendance on the sick and poor among the brethren of St. John. One of the most distinguished of these was Raymond Dupuy, a knight of Dauphiné, who, on the death of the worthy Gerhard, was chosen to succeed him in his office.

      It was Raymond who organized the order of the Hospitallers, and established the discipline of the order. His regulations afford a specimen of the manners and modes of thinking of his time; and some of them require to be noticed here, on account of their similarity with those of the Templars, shortly to be mentioned. The usual monkish duties of chastity and obedience were strictly enjoined; the brethren, both lay and spiritual, were directed to wear at least a linen or woollen shirt, but no expensive dress of any kind; above all, no furs; when they went to collect alms, they were, for fear of temptation, never to go alone, but always in parties of two or three; they were not, however, to select their companions, but to take such as the director should appoint them; wherever there was a house belonging to their order, they were to turn in thither, and nowhere else, and to take whatever was given them, and ask for nothing more; they were also to carry their lights with them, and wherever they passed the night, to set these burning before them, lest the enemy should bring on them some deadly danger. When the brethren were in the church, or in a private house, in the company of women, they were to take good heed to themselves and avoid temptation; for the same reason, they were never to suffer women to wash their head or feet, or to make their bed. If a brother had fallen into carnal sin, and his offence was secret, a silent penance was deemed sufficient; but if it had been public, and he was fully convicted of it, he was on Sunday, after mass, when the people were gone out of church, to be stript of his clothes, and there, by the director himself, or such of the brethren as he appointed, severely beaten with thongs or rods, and then expelled the order. Any brother possessed of money or valuables, who concealed them from the master, was severely punished, the money which he had secreted was hung about the offender's neck, and he was scourged by one of the brethren, in the presence of all those belonging to the house; he had then to do penance for forty days, during which time, on Wednesdays and Fridays, he had nothing but bread and water to support him. These regulations were made by Raymond, in the year 1118; a circumstance to be attended to, as some similar rules have been since made a ground of accusation against the Templars.

      It is uncertain whether Raymond had any ulterior design of making the order of the Hospitallers a military one, but if such was his intention, he was anticipated. The kingdom of Jerusalem, over which Baldwin II. now ruled, had been in a very extraordinary state from the date of its conquest. It lay between two enemies, the Egyptians on the south, and the Turks on the north; and these Moslems, though of opposite and hostile sects, agreed in hatred of the Christians, and a desire to take Jerusalem – which was to them also the Holy City – out of the hands of the western infidels; the independent Arabs of the desert were also inimical to the Christians, and as fond of plunder as they have been at all periods of their history. Hence, the Holy Land was continually infested by predatory bands, who robbed and plundered all who fell in their way; the pious pilgrim who disembarked at Joppa or Acre, was fortunate if he reached the ultimate object of his journey in safety; and when he had visited all the consecrated places within the sacred walls, new perils awaited him on his way to bathe in the purifying waters of the Jordan, or to pluck in the gardens of Jericho the palm branch which he was to suspend in the church on his return.

      THE TEMPLARS

      "And on his brest a bloodie crosse he bore,

      The deare remembrance of his dying Lord,

      For whose sweete sake that glorious badge he wore,

      And dead, as living, ever him ador'd;

      Upon his shield the like was also scor'd,

      For soveraine hope, which in his helpe he had.

      Right, faithfull, true he was in deede and word:

      But of his cheere did seeme too solemne sad;

      Yet nothing did he dread, but ever was ydrad."

      JACQUES DE MOLAY.

      GRANDE MAITRE DE L'ORDRE DU TEMPLE.

      CHAP. II.

      The Knights Templars

      It was in the year 1119, the twentieth of the Christian dominion in Syria, that nine pious and valiant Knights, the greater part of whom had been the companions of Godfrey de Bouillon, formed themselves into an association, the object of which was to protect and defend Pilgrims on their visits to the holy places. These Knights, of whom the two chief were Hugo de Payens and Godfrey de St. Omer, vowed, in honour of the sweet Mother of God, to unite Monkhood and Knighthood;4 their pious design met with the warm approbation of the King and the Patriarch, and in the hands of the latter they made the three ordinary vows of poverty, chastity, and obedience; and a fourth, of combating without ceasing against the heathen, in defence of Pilgrims and of the Holy Land; and bound themselves to live according to the rule of the canons of St. Augustine, at Jerusalem. The King assigned them for their abode a part of his palace, which stood close by where had stood the Temple of the Lord. He and his barons contributed to their support, and the abbot and canons of the Temple assigned them for the keeping of their arms and magazines the street between it and the royal palace, and hence they took the name of the soldiery of the Temple, or Templars. When Fulk, Count of Anjou, in the year following the formation of the society, made a pilgrimage to the Holy Land, the Order was even then in such repute that he joined it as a married brother, and on his return home remitted them annually thirty pounds of silver to aid them in their pious labours, and his example was followed by several other Christian princes.

      For the first nine years after their institution, the Templars lived in poverty and humility, and no new members joined their society, which was eclipsed by that of St. John. Their clothing consisted of such garments as were bestowed on them by the charity of the faithful, and so rigorously were the gifts of pious princes applied by them to their destination – the benefit of pilgrims and of the Holy Land in general – that in consequence of their poverty, Hugo de Payens and Godfrey de St. Omer had but one war-horse between them. When СКАЧАТЬ