Chapters--Mode of holding them--Templars' Mode of
Living--Amusements--Conduct in War.
Such as we have described them were the members, the possessions, and
the various offices of the powerful society of the Temple. In order to
complete our view, it only remains to trace its internal government and
most important regulations. We shall therefore commence with an account
of the chapters, from which all the acts and rules of the society
emanated.
It is frequently declared in the statutes, that the Master was in the
place of God; and that all his commands were to be obeyed as those of
God. But these expressions, which were borrowed from the rule of the
Benedictines, are, as we have already seen, not to be understood too
literally; for the constitution of the order of the Templars was
aristocratic, and not monarchic; and the Master was anything but
absolute. In every matter he was to be guided by the opinion of the
majority of the chapter.
The general chapter, or high legislative assembly of the order,
consisted of all the great officers, of the great-priors of the
provinces, and the most distinguished of the knights who could attend.
Every brother, even the lowest of the serving-brethren, was at liberty
to be present as a spectator; but only the proper members of the chapter
had the privilege of speaking. The place of holding the chapter was
undetermined, and was left to the choice of the Master. All laws and
regulations were made or confirmed in the general chapter: there
brethren were received--the great officers appointed--visitors chosen to
be sent to the different provinces. It is remarkable, that a papal
legate never seems to have been present at a chapter of the Templars;
though the legates frequently assisted at those of the other orders.
This is, most probably, to be ascribed to the secrecy in which the
Templars were pleased to envelope their councils and proceedings; and as
they rarely held general chapters, a suitable pretext could not well be
wanting for freeing themselves from the presence of the legate when they
desired it. Those who impute to the Templars the holding of a secret
doctrine naturally regard this as the cause of their not admitting to
their chapters those who were not initiated in it.
A general chapter was not often assembled--a circumstance easily to be
accounted for. Though the order was wealthy, it might not be well able
to bear, without inconvenience, the expense of deputies from all the
provinces journeying to the kingdom of Jerusalem, where the chapters
were in general held; and further, it was obviously the interest of the
Master and the great officers to avoid assembling a body which would at
once assume the powers which they were in the habit of exercising.
In the intervals between the meetings of general chapters, the powers of
the order were exercised by the chapter of the Temple at Jerusalem. This
was composed of the Master, the dignitaries of the order, such of the
provincial masters as happened to be present, the two assistants of the
Master, and such knights as he chose to invite to it. This last
provision was the great source of the Master's power; and, when he was a
man of talent and address, he could, by managing to get his friends and
those whom he could depend on into the different offices, and by
summoning to the chapter such knights as were attached or looked up to
him, contrive to carry any matters that he desired. The laws, however,
by way of check upon him, made it imperative that the high officers of
the order should have seats in the chapter; and as these were not
appointed by the Master, and were independent of him, it was supposed
that they would not be his creatures. This chapter could decide on all
matters relating to the order, some important affairs, such as war and
peace, excepted; make laws and regulations, which were binding on the
whole society; and send visitors to the different provinces. All public
documents, such as papal bulls, were addressed to it and the Master; all
decisions in matters of importance came from it; and all the brethren
who were received in the West were sent to it to be distributed where
they might be wanting. The declaration made by a French knight on his
examination, that the receptions in the chapter of Jerusalem were rare,
as the members could be seldom brought to agree respecting a candidate,
gives a hint that it was not in general a scene of the greatest harmony
and unity. It is, indeed, but natural to suppose, that, as it was the
chief seat of the power of the order, it was also the great theatre of
intrigue and cabal.
Each province of the order had its general chapter, and also a smaller
one, presided over by the great-prior, and composed of the principal
officers and such knights of character and estimation as the prior chose
to call to it. In like manner every preceptory and every large house of
the order had its chapter, at which all the brethren were required to
attend. The commander was president, and each question was decided by
the majority of voices. The chief transactions in it consisted in the
reception of new brethren, and the making up of quarrels and disputes,
which must have frequently fallen out among men like the Templars, who
were almost all soldiers. It was holden early on a Sunday morning; and
the strictest secrecy, as to what took place, was enjoined on all
present, for _secrecy was the soul of the order_.
The ordinary chapters were held in the following manner. Each brother,
as he entered, made the sign of the cross, and, unless he was bald, took
off his cap. The president then rose and said, "Stand up, beloved
brethren, and pray to God to send his holy grace among us to-day." Each
member repeated a _pater noster_, and, if there was a chaplain present,
he said a prayer. Search was then made to see that there was no one
present but those who belonged to the order. The president then
delivered a discourse, exhorting the brethren to amendment of life.
During this discourse no one was on any account to leave the room. When
it was ended, any one who had transgressions to acknowledge went up to
the president and made confession. He then retired out of sight and
hearing, and the sentiments of the assembly were taken, which were
afterwards signified to him. The brethren were also to remind each other
of their transgressions, and exhort to confession and penitence. If any
one accused a brother falsely, he was severely punished for it: while
the inquiry was going on the accused was obliged to retire from the
chapter. The discipline was usually administered in presence of the
assembled chapter, with a scourge, or with a girdle. Those who were sick
were not punished till they were recovered.
When these matters were over, the president explained a portion of the
statutes, and exhorted all present to live suitably thereto. He then
said, "Beloved brethren, we may now close our chapter, for, praise be to
God, all is well; and may God and our dear Lady grant that it may so
continue, and goodness be every day increased. Beloved brethren, ye must
know how it is with pardon in our chapter, and who has not part therein;
know, then, that those have no part either in the pardon of our chapter,
or in the other good works of the chapter; who live as they should not;
who depart from the righteousness of the order; who do not acknowledge
their offences and do penance in the mode prescribed by the order; who
treat the alms of the order as their own property, or in any other way
contrary to law, and squander them in an unrighteous, scandalous, and
foolish manner. But those who honestly acknowledge their faults, and
conceal nothing out of shame or fear of the punishment of the order, and
are right sorry for their transgressions, have a large share in the
forgiveness of our chapter, and in the good works which take place in
our order. And to such, in virtue of my authority, I dispense
forgiveness in the name of God and of our dear Lady, in the names of the
apostles Peter and Paul, of our father the pope, and of you all who have
given me authority; and pray to God that, according to his mercy, he
will, for the merits of his mother, and of himself, and all the saints,
forgive you your sins, as he forgave the famous Mary Magdalene." He then
implored the forgiveness of those to whom he might have given any
offence or done any injury; and prayed for peace, for the church, for
the holy kingdom of Jerusalem, for the order and all its houses and
people, for the brethren and sisters of the order, and for its living
and dead benefactors; finally, for all the dead who waited for the mercy
of God, especially those who lay buried in the Temple burial-grounds,
and for the souls of the fathers and mothers of the Templars. The
chaplain, if present, repeated a confession of sin, in which all
followed him, and then pronounced an absolution. If there was no
chaplain present, each brother repeated a _pater_ and an _ave_, and so
the chapter ended.
The statutes of the order are full of the most minute directions
respecting the equipment, clothing, and mode of living of the various
members of the order. They were obliged to attend divine service
punctually each day at all the different hours at which it was
celebrated, and regularly to observe all the fasts of the church; they
were also to have at their houses both public and private devotions.
Their meals were also strictly regulated. They assembled by sound of
bell: if there was a priest in the house he said grace for them, if not,
each brother repeated a _pater_ before he began to eat. During the meal
a clergyman read out something edifying for them, and when it was over
no one was to speak till grace was said. There was no difference made in
the quality of the food; all, both high and low, fared alike, and they
ate two off one plate. They had flesh-meat but three times a week,
unless when festival days occurred. On days when they had no flesh-meat
they had but two dishes. When the order were in the field a server
regulated the supply and distribution of provisions. Before giving out
the provisions he was to direct the serving-brethren to notify it to the
superiors of the order, that they might come and select the best for
themselves; he distributed the remainder without any other distinction
than that of giving the best to the sick. The plate given to every two
of the brethren was so large that what remained when they were done was
sufficient to satisfy two of the poor. Two brethren were allowed as much
food as three Turcopoles, and two of these as much as three of the
servants. The brethren were not allowed to seek for any food elsewhere
than from the server, vegetables, game, and venison excepted. But as by
the rules of the order the chase was prohibited to them, they could not
procure these themselves.
Amusements could not be rigorously prohibited to men who were
semi-secular, and had to mingle so much in the world as the Templars.
They were therefore allowed to tilt, but only with headless lances;
whether only among themselves, or also at public tournaments, is
uncertain[92]. They were permitted to run races with their horses, but
for no higher wager than a headless cross-bow bolt, or some other
trifle. Chess and draughts were prohibited games; nor were they allowed
to play at any other game whatever for a stake. Hawking was absolutely
forbidden to the Templar, probably on account of the high price of
hawks, and of this being the favourite amusement of the secular knights.
The reason assigned by the statutes is:--"Because it is not seemly in
the members of an order to play sinfully, but willingly to hearken to
the commands of God, to pray often, and daily in their prayers before
God to bewail their sins with weeping and tears." A Templar might not
even accompany one who was going out a-hawking. Moreover, as shouting
and bawling were unseemly in a member of an order, he might not go
a-hunting in a wood with bow and crossbow, nor accompany any one thus
engaged, except to protect him against the heathen. In fine, every
species of chase was forbidden to the Templar, except that of the lion
'who goes about seeking whom he may devour, whose hand is against every
one, and every one's hand against him'[93].
[Footnote 92: Sir W. Scott would probably find some difficulty in
justifyin his making his Templar accept the combat _a outrance_ at the
"gentle and free passage of Ashby de la Zouche."]
[Footnote 93: It is not clear whether this is to be understood literally
or metaphorically.]
The battle was the Templar's scene of glory, and consequently every
thing relating to the conduct of the order in war was strictly
regulated. On the march the Templars, as the guardians of the holy
cross, formed the vanguard of the Christian army; in the array they were
in the right wing. The Hospitallers usually formed the rear-guard, and
in the field were posted on the left. The Templars mounted and set
forward at the voice of their marshal, the standard-bearer preceding
them with the standard of the order. They moved in a walk or a small
trot. The march usually took place by night, on account of the heat of
eastern climes, and every precaution was adopted to prevent confusion or
inconvenience. When the standard halted for encampment, the marshal
selected a place for his own tent and the chapel, which was to contain
the true cross; the tents of the server, and of the great-prior of the
province, had also their places marked out. It was then cried out,
"Brethren, pitch your tents in the name of God!" on which each Templar
forthwith raised his tent in his rank. All the tents were around the
chapel, outside of its cords. The herald pitched by the standard. No
brother was allowed, on any account, to go out of hearing of the
war-cry, or to visit the quarters of any others than the Hospitallers,
in case these last should be encamped beside them. The place for
encamping was selected by the prior of the province in which the war
was, who was therefore in some sort quartermaster-general; the marshal
assigned the different quarters, and over each he set a knight-preceptor
to govern and regulate it.
When the battle commenced, the marshal usually took the standard out of
the hands of the sub-marshal and unfurled it in the name of God. He then
nominated from five to ten of the brethren to surround and guard it;
one of these he made a knight-preceptor, who was to keep close by him
with a banner furled on a spear, that, in case of that which the marshal
carried being torn, or having fallen, or met with any other mishap, he
might display it. If the marshal was wounded or surrounded, this knight
was to raise the banner in his stead. No one was to lower a banner, or
thrust with it, on any account, for fear of causing confusion. The
brethren were to fight on all sides, and in every way in which they
could annoy the foe, but still to keep near enough to be able to defend
the banner of the order, if needful. But if a Templar saw a Christian in
imminent danger, he was at liberty to follow the dictates of his
conscience, and hasten to his relief. He was to return to his place as
speedily as possible; but if the Turks had gotten between him and the
banner, he was to join the nearest Christian squadron, giving the
preference to the Hospitallers, if they were at hand. Should the
Christians meet with defeat, the Templar, under penalty of expulsion
from the order, was not to quit the field so long as the banner of the
order flew; and, should there be no red-cross flag to be seen, he was to
join that of the Hospitallers, or any other. Should every Christian
banner have disappeared, he was to retreat as well as he could.
Such were the military principles of the order of the Temple--principles
which,
instead of rage,
Deliberate valour breathed, firm and unmoved
With dread of death to flight or foul retreat;
and never, unquestionably, was more unflinching valour displayed than by
the Templars. Where all were brave and daring as the fabled heroes of
romance, the Templar was still regarded as prominent, and the Cardinal
of Vitry could thus speak of them in the early part of the thirteenth
century, when they may be regarded as somewhat declined from their
original elevation:--
"They seek to expel the enemies of the cross of Christ from the lands of
the Christians, by fighting manfully, and by moving to battle at the
signal and command of him who is at the head of their forces, _not
impetuously or disorderly, but prudently and with all caution_--the
first in advance, the last in retreat; nor is it permitted to them to
turn their backs in flight, or to retreat without orders. They are
become so formidable to the adversaries of the faith of Christ, that one
chases a thousand, and two ten thousand; not asking, when there is a
call to arms, how many they are, but where they are: lions in war,
gentle lambs at home; rugged warriors on an expedition, like monks and
eremites in the church." The language of the worthy cardinal is no doubt
declamatory and rhetorical, and some deduction must consequently be made
from it; but still enough will remain to prove that the chivalry of the
Temple must still have retained no small portion of the virtues for
which they had been originally renowned.