Latin Rule

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The Latin Rule was a document with 72 clauses attributed to Bernard de Clairvaux (10901153) and Hugues de Payens. It is also known as the "Specific Behavior for the Templar Order". It outlines the ideal behavior of a Templar knight.

The Primitive Rule[edit | edit source]

Here begins the prologue to the Rule of Temple[edit | edit source]

1. We speak firstly to all those who secretly despise their own will and desire with a pure heart to serve the sovereign king as a knight and with studious care desire to wear, and wear permanently, the very noble armour of obedience. And therefore we admonish you, you who until now have led the lives of secular knights, in which Jesus Christ was not the cause, but which you embraced for human favour only, to follow those whom God has chosen from the mass of perdition and whom he has ordered through his gracious mercy to defend the Holy Church, and that you hasten to join them forever.

2. Above all things, whosoever would be a knight of Christ, choosing such holy orders, you in your profession of faith must unite pure diligence and firm perseverance, which is so worthy and so holy, and is known to be so noble, that if it is preserved untainted for ever, you will deserve to keep company with the martyrs who gave their souls for Jesus Christ. In this religious order has flourished and is revitalised the order of knighthood. This knighthood despised the love of justice that constitutes its duties and did not do what it should, that is defend the poor, widows, orphans and churches, but strove to plunder, despoil and kill. God works well with us and our saviour Jesus Christ; He has sent his friends from the Holy City of Jerusalem to the marches of France and Burgundy, who for our salvation and the spread of the true faith do not cease to offer their souls to God, a welcome sacrifice.

3. Then we, in all joy and all brotherhood, at the request of Master Hugues de Payens[1], by whom the aforementioned knighthood was founded by the grace of the Holy Spirit, assembled at Troyes from divers provinces beyond the mountains on the feast of my lord St Hilary[2], in the year of the incarnation of Jesus Christ 1128, in the ninth year after the founding of the aforesaid knighthood. And the conduct and beginnings of the Order of Knighthood we heard in common chapter from the lips of the aforementioned Master, Brother Hugues de Payens; and according to the limitations of our understanding what seemed to us good and beneficial we praised, and what seemed wrong we eschewed.

4. And all that took place at that council cannot be told nor recounted; and so that it should not be taken lightly by us, but considered in wise prudence, we left it to the discretion of both our honourable father lord Honorius and of the noble patriarch of Jerusalem, Stephen, who knew the affairs of the East and of the Poor Knights of Christ, by the advice of the common council we praised it unanimously. Although a great number of religious fathers who assembled at that council praised the authority of our words, nevertheless we should not pass over in silence the true sentences and judgements which they pronounced.

5. Therefore I, Jean Michel, to whom was entrusted and confided that divine office, by the grace of God served as the humble scribe of the present document by order of the council and of the venerable father Bernard, abbot of Clairvaux.

  1. Hugues de Payens was co-founder and first Grand Master of the Order. Payens is a village about eight miles north of Troyes, in the département of Aube. Hugues was connected in some way with the count of Champagne: if not a relative, then probably as one of his officers.
  2. 13 January

The Names of the Fathers who Attended the Council[edit | edit source]

6. First was Matthew, bishop of Albano, by the grace of God legate of the Holy Church of Rome; R[enaud], archbishop of Reims; H(enri), archbishop of Sens; and then their suffragans: G(ocelin], bishop of Soissons; the bishop of Paris; the bishop of Troyes; the bishop of Orlèans; the bishop of Auxerre; the bishop of Meaux; the bishop of Chalons; the bishop of Laon; the bishop of Beauvais; the abbot of Vèzelay, who was later made archbishop of Lyon and legate of the Church of Rome; the abbot of Cîteaux; the abbot of Pontigny; the abbot of Trois-Fontaines; the abbot of St Denis de Reims; the abbot of St-Etienne de Dijon; the abbot of Molesmes; the above-named B[ernard], abbot of Clairvaux: whose words the aforementioned praised liberally. Also present were master Aubri de Reims; master Fulcher and several others whom it would be tedious to record. And of the others who have not been listed it seems profitable to furnish guarantees in this matter, that they are lovers of truth: they are count Theobald; the count of Nevers; Andrè de Baudemant. These were at the council and acted in such a manner that by perfect, studious care they sought out that which was fine and disapproved that which did not seem right.

7. And also present was Brother Hugues de Payens, Master of the Knighthood, with some of his brothers whom he had brought with him. They were Brother Roland, Brother Godefroy, and Brother Geoffroi Bisot, Brother Payen de Montdidier, Brother Archambaut de Saint-Amand. The same Master Hugues with his followers related to the above-named fathers the customs and observances of their humble beginnings and of the one who said: Ego principium qui et loquor vobis, that is to say: 'I who speak to you am the beginning,' according to one's memory.

8. It pleased the common council that the deliberations which were made there and the consideration of the Holy Scriptures which were diligently examined with the wisdom of my lord H[onorius], pope of the Holy Church of Rome, and of the patriarch of Jerusalem and with the assent of the chapter, together with the agreement of the Poor Knights of Christ of the Temple which is in Jerusalem, should be put in writing and not forgotten, steadfastly kept so that by an upright life one may come to his creator; the compassion of which Lord [is sweeter] than honey when compared with God; whose mercy resembles oine, and permits us to come to Him whom they desire to serve. Per infinita seculorum secula. Amen


Here Begins the Rule of the Poor Knighthood of the Temple[edit | edit source]

9. You who renounce your own wills, and you others serving the sovereign king with horses and arms, for the salvation of your souls, for a fixed term, strive everywhere with pure desire to hear matins and the entire service according to canonical law and the customs of the regular masters of the Holy City of Jerusalem. 0 you venerable brothers, similarly God is with you, if you promise to despise the deceitful world in perpetual love of God, and scorn the temptations of your body: sustained by the food of God and watered and instructed in the commandments of Our Lord, at the end of the divine office, none should fear to go into battle if he henceforth wears the tonsure.

10. But if any brother is sent through the work of the house and of Christianity in the East—something we believe will happen often—and cannot hear the divine office, he should say instead of matins thirteen paternosters; seven for each hour and nine for vespers. And together we all order him to do so. But those who are sent for such a reason and cannot come at the hours set to hear the divine office, if possible the set hours should not be omitted, in order to render to God his due.


The Manner in which Brothers should be Received[edit | edit source]

11. If any secular knight, or any other man, wishes to leave the mass of perdition and abandon that secular life and choose your communal life, do not consent to receive him immediately, for thus said my lord St Paul: Probate spiritus si ex Deo sunt. That is to say: 'Test the soul to see if it comes from God.' Rather, if the company of the brothers is to be granted to him, let the Rule be read to him, and if he wishes to studiously obey the commandments of the Rule, and if it pleases the Master and the brothers to receive him, let him reveal his wish and desire before all the brothers assembled in chapter and let him make his request with a pure heart.


On Excommunicated Knights[edit | edit source]

12. Where you know excommunicated knights to be gathered, there we command you to go; and if anyone there wishes to join the order of knighthood from regions overseas, you should not consider worldly gain so much as the eternal salvation of his soul. We order him to be received on condition that he come before the bishop of that province and make his intention known to him. And when the bishop has heard and absolved him, he should send him to the Master and brothers of the Temple, and if his life is honest and worthy of their company, if he seems good to the Master and brothers, let him be mercifully received; and if he should die in the meanwhile, through the anguish and torment he has suffered, let him be given all the benefits of the brotherhood due to one of the Poor Knights of the Temple.

13. Under no other circumstances should the brothers of the Temple share the company of an obviously-excommunicated man, nor take his own things; and this we prohibit strongly because it would be a fearful thing if they were excommunicated like him. But if he is only forbidden to hear the divine office, it is certainly possible to keep company with him and take his property for charity with the permission of their commander.


On Not Receiving Children[edit | edit source]

14. Although the rule of the holy fathers allows the receiving of children into a religious life, we do not advise you to do this. For he who wishes to give his child eternally to the order of knighthood should bring him up until such time as he is able to bear arms with vigour[1], and rid the land of the enemies of Jesus Christ. Then let the mother and father lead him to the house and make his request known to the brothers; and it is much better if he does not take the vow when he is a child, but when he is older, and it is better if he does not regret it than if he regrets it. And henceforth let him be put to the test according to the wisdom of the Master and brothers and according to the honesty of the life of the one who asks to be admitted to the brotherhood.

  1. The Templars had no training programme. Brothers were expected to already be skilled in the art of warfare

On Brothers who Stand Too Long in Chapel[edit | edit source]

15. It has been made known to us and we heard it from true witnesses that immoderately and without restraint you hear the divine service whilst standing. We do not ordain that you behave in this manner, on the contrary we disapprove of it. But we command that the strong as well as the weak, to avoid a fuss, should sing the psalm which is called Venite, with the invitatory and the hymn sitting down, and say their prayers in silence, softly and not loudly, so that the proclaimer does not disturb the prayers of the other brothers.

16. But at the end of the psalms, when the Gloria patri is sung, through reverence for the Holy Trinity, you will rise and bow towards the altar, while the weak and ill will incline their heads. So we command; and when the explanation of the Gospels is read, and the Te deum laudamus is sung, and while all the lauds are sung, and the matins are finished, you will be on your feet. In such a manner we command you likewise to be on your feet at matins and at all the hours of Our Lady.


On the Brothers' Dress[edit | edit source]

17. We command that all the brothers' habits should always be of one colour, that is white or black or brown. And we grant to all knight brothers in winter and in summer if possible, white cloaks; and no-one who does not belong to the aforementioned Knights of Christ is allowed to have a white cloak, so that those who have abandoned the life of darkness will recognise each other as being reconciled to their creator by the sign of the white habits: which signifies purity and complete chastity. Chastity is certitude of heart and healthiness of body. For if any brother does not take the vow of chastity he cannot come to eternal rest nor see God, by the promise of the apostle who said: Pacem sectamini cum omnibus et castimoniam sine qua nemo Deum videbit. That is to say: 'Strive to bring peace to all, keep chaste, without which no-one can see God.

18. But these robes should be without any finery and without any show of pride. And so we ordain that no brother will have a piece of fur on his clothes, nor anything else which belongs to the usages of the body, not even a blanket unless it is of lamb's wool or sheep's wool. We command all to have the same, so that each can dress and undress, and put on and take off his boots easily.[1] And the Draper or the one who is in his place should studiously reflect and take care to have the reward of God in all the above-mentioned things, so that the eyes of the envious and evil-tongued cannot observe that the robes are too long or too short; but he should distribute them so that they fit those who must wear them, according to the size of each one.

19. And if any brother out of a feeling of pride or arrogance wishes to have as his due a better and finer habit, let him be given the worst. And those who receive new robes must immediately return the old ones, to be given to the squires and sergeants and often to the poor, according to what seems good to the one who holds that office.

  1. This was so that they could ready themselves in an emergency with the minimum of delay.

On Shirts[edit | edit source]

20. Among the other things, we mercifully rule that, because of the great intensity of the heat which exists in the East, from Easter to All Saints, through compassion and in no way as a right, a linen shirt shalt be given to any brother who wishes to wear it.


On Bed Linen[edit | edit source]

21. We command by common consent that each man shall have clothes and bed linen according to the discretion of the Master. It is our intention that apart from a mattress, one bolster and one blanket should be sufficient for each; and he who lacks one of these may have a rug, and he may use a linen blanket at all times, that is to say with a soft pile. And they will at all times sleep dressed in shirt and breeches and shoes and belts, and where they sleep shall be lit until morning.[1] And the Draper should ensure that the brothers are so well tonsured that they may be examined from the front and from behind; and we command you to firmly adhere to this same conduct with respect to beards and moustaches, so that no excess may be noted on their bodies.

  1. The Rule of St Benedict (Chapter 22) required a light to burn in the dormitory all night and this became the custom in all religious communities.

On Pointed Shoes' and Shoe-Laces[edit | edit source]

22. We prohibit pointed shoes and shoe-laces and forbid any brother to wear them; nor do we permit them to those who serve the house for a fixed term; rather we forbid them to have shoes with points or laces under any circumstances. For it is manifest and well known that these abominable things belong to pagans. Nor should they wear their hair or their habits too long. For those who serve the sovereign creator must of necessity be born within and without through the promise of God himself who said: Estote mundi quia ego mundus sum. That is to say: 'Be born as I am born.

How They Should Eat[edit | edit source]

23. In the palace, or what should rather be called the refectory, they should eat together. But if you are in need of anything because you are not accustomed to the signs used by other men of religion, quietly and privately you should ask for what you need at table, with all humility and submission. For the apostle said: Manduca panem tuum cum silentio. That is to say: 'Eat your bread in silence.' And the psalmist: Posui ori meo custodiam. That is to say: 'I held my tongue.' That is, 'I thought my tongue would fail me.' That is, 'I held my tongue so that I should speak no ill.


On the Reading of the Lesson[edit | edit source]

24. Always, at the convent's dinner and supper, let the Holy Scripture be read, if possible. If we love God and all His holy words and His holy commandments, we should desire to listen attentively; the reader of the lesson will tell you to keep silent before he begins to read.


On Bowls and Drinking Vessels[edit | edit source]

25. Because of the shortage of bowls, the brothers will eat in pairs, so that one may study the other more closely, and so that neither austerity nor secret abstinence is introduced into the communal meal. And it seems just to us that each brother should have the same ration of wine in his cup.


On the Eating of Meat[edit | edit source]

26. It should be sufficient for you to eat meat three times a week, except at Christmas, All Saints, the Assumption and the feast of the twelve apostles. For it is understood that the custom of eating flesh corrupts the body.[1] But if a fast when meat must be forgone falls on a Tuesday, the next day let it be given to the brothers in plenty. And on Sundays all the brothers of the Temple, the chaplains and the clerks shall be given two meat meals in honour of the holy resurrection of Jesus Christ. And the rest of the household, that is to say the squires and sergeants, shall be content with one meal and shall be thankful to God for it.

  1. The Cistercians held that rich food increases sexual appetite

On Weekday Meals[edit | edit source]

27. On the other days of the week, that is Mondays, Wednesdays and even Saturdays, the brothers shall have two or three meals of vegetables or other dishes eaten with bread; and we intend that this should be sufficient and command that it should be adhered to. For he who does not eat one meal shall eat the other.


On Friday Meals[edit | edit source]

28. On Fridays, let lenten meat be given communally to the whole congregation, out of reverence for the passion of Jesus Christ; and you will fast from All Saints until Easter, except for Christmas Day, the Assumption and the feast of the twelve apostles. But weak and sick brothers shall not be kept to this. From Easter to All Saints they may eat twice, as long as there is no general fast.


On Saying Grace[edit | edit source]

29. Always after every dinner and supper all the brothers should give thanks to God in silence, if the church is near to the palace where they eat, and if it is not nearby, in the place itself. With a humble heart they should give thanks to Jesus Christ who is the Lord Provider. Let the remains of the broken bread be given to the poor and whole loaves be kept. Although the reward of the poor, which is the kingdom of heaven, should be given to the poor without hesitation, and the Christian faith doubtless recognises you among them, we ordain that a tenth part of the bread be given to your Almoner.


On Taking Collation[edit | edit source]

30. When daylight fades and night falls listen to the signal of the bell or the call to prayers, according to the customs of the country, and all go to compline. But we command you first to take collation; although we place this light meal under the arbitration and discretion of the Master. When he wants water and when he orders, out of mercy, diluted wine, let it be given sensibly. Truly, it should not be taken to excess, but in moderation. For Solomon said: Quia vinum facit apostatare sapientes.ÃÃ ÄÄThat is to say that wine corrupts the wise.


On Keeping Silence[edit | edit source]

31. When the brothers come out of compline they have no permission to speak openly except in an emergency. But let each go to his bed quietly and in silence, and if he needs to speak to his squire, he should say what he has to say softly and quietly. But if by chance, as they come out of compline, the knighthood or the house has a serious problem which must be solved before morning, we intend that the Master or a party of elder brothers who govern the Order under the Master, may speak appropriately. And for this reason we command that it should be done in such a manner.[1]

32. For it is written: In multiloquio non effugies peccatum. That is to say that to talk too much is not without sin. And elsewhere: Mors et vita in manibus lingue. That is to say: 'Life and death are in the power of the tongue.' And during that conversation we altogether prohibit idle words and wicked bursts of laughter. And if anything is said during that conversation that should not be said, when you go to bed we command you to say the paternoster prayer in all humility and pure devotion.

  1. In all monasteries a brother was chosen to wake the other brothers for both matins and prime. Among the Templars it was usually the Chaplain brother.

On Ailing Brothers[edit | edit source]

33. Brothers who suffer illness through the work of the house may be allowed to rise at matins with the agreement and permission of the Master or of those who are charged with that office. But they should say instead of matins thirteen paternosters, as is established above, in such a manner that the words reflect the heart. Thus said David: Psallite sapienter. That is to say: 'Sing wisely.' And elsewhere the same David said: In conspectu Angelorum psallam tibi. That is to say: 'I will sing to you before the angels.' And let this thing be at all times at the discretion of the Master or of those who are charged with that office.


On the Communal Life[edit | edit source]

34. One reads in the Holy Scriptures: Dividebatur singulis prout cuique opus erat. That is to say that to each was given according to his need. For this reason we say that no-one should be elevated among you, but all should take care of the sick; and he who is less ill should thank God and not be troubled; and let whoever is worse humble himself through his infirmity and not become proud through pity. In this way all members will live in peace. And we forbid anyone to embrace excessive abstinence; but firmly keep the communal life.


On the Master[edit | edit source]

35. The Master may give to whomsoever he pleases the horse and armour and whatever he likes of another brother, and the brother to whom the given thing belongs should not become vexed or angry: for be certain that if he becomes angry he will go against God.


On Giving Counsel[edit | edit source]

36. Let only those brothers whom the Master knows will give wise and beneficial advice be called to the council; for this we command, and by no means everyone should be chosen. For when it happens that they wish to treat serious matters like the giving of communal land, or to speak of the affairs of the house, or receive a brother, then if the Master wishes, it is appropriate to assemble the entire congregation to hear the advice of the whole chapter; and what seems to the Master best and most beneficial, let him do it.


On Brothers Sent Overseas[edit | edit source]

37. Brothers who are sent throughout divers countries of the world should endeavour to keep the commandments of the Rule according to their ability and live without reproach with regard to meat and wine, etc. so that they may receive a good report from outsiders and not sully by deed or word the precepts of the Order, and so that they may set an example of good works and wisdom; above all so that those with whom they associate and those in whose inns they lodge may be bestowed with honour. And if possible, the house where they sleep and take lodging should not be without light at night, so that shadowy enemies may not lead them to wickedness, which God forbids them.


On Keeping the Peace[edit | edit source]

38. Each brother should ensure that he does not incite another brother to wrath or anger, for the sovereign mercy of God holds the strong and weak brother equal, in the name of charity.


How the Brothers Should Go About[edit | edit source]

39. In order to carry out their holy duties and gain the glory of the Lord's joy and to escape the fear of hell-fire, it is fitting that all brothers who are professed strictly obey their Master. For nothing is dearer to Jesus Christ than obedience. For as soon as something is commanded by the Master or by him to whom the Master has given the authority, it should be done without delay as though Christ himself had commanded it. For thus said Jesus Christ through the mouth of David, and it is true: Ob auditu auris obedivit mihi. That is to say: 'He obeyed me as soon as he heard me.

40. For this reason we pray and firmly command the knight brothers who have abandoned their own wills and all the others who serve for a fixed term not to presume to go out into the town or city without the permission of the Master or of the one who is given that office; except at night to the Sepulchre and the places of prayer which lie within the walls of the city of Jerusalem.

41. There, brothers may go in pairs, but otherwise may not go out by day or night; and when they have stopped at an inn, neither brother nor squire nor sergeant may go to another's lodging to see or speak to him without permission, as is said above. We command by common consent that in this Order which is ruled by God, no brother should fight or rest according to his own will, but according to the orders of the Master, to whom all should submit, that they may follow this pronouncement of Jesus Christ who said: Non veni facere voluntatem meam, sed ejus que misit me, patris. That is to say: 'I did not come to do my own will, but the will of my father who sent me.


How they should Effect an Exchange[edit | edit source]

42. Without permission from the Master or from the one who holds that office, let no brother exchange one thing for another, nor ask to, unless it is a small or petty thing.


On Locks[edit | edit source]

43. Without permission from the Master or from the one who holds that office, let no brother have a lockable purse or bag; but commanders of houses or provinces and Masters shall not be held to this. Without the consent of the Master or of his commander, let no brother have letters from his relatives or any other person; but if he has permission, and if it please the Master or the commander, the letters may be read to him.


On Secular Gifts[edit | edit source]

44. If anything which cannot be conserved, like meat, is given to any brother by a secular person in thanks, he should present it to the Master or the Commander of Victuals. But if it happens that any of his friends or relatives has something that they wish to give only to him, let him not take it without the permission of the Master or of the one who holds that office. Moreover, if the brother is sent any other thing by his relatives, let him not take it without the permission of the Master or of the one who holds that office. We do not wish the commanders or baillis, who are especially charged to carry out this office, to be held to this aforementioned rule.


On Faults[edit | edit source]

45. If any brother, in speaking or soldiering, or in any other way commits a slight sin, he himself should willingly make known the fault to the Master, to make amends with a pure heart. And if he does not usually fail in this way let him be given a light penance, but if the fault is very serious let him go apart from the company of the brothers so that he does not eat or drink at any table with them, but all alone; and he should submit to the mercy and judgement of the Master and brothers, that he may be saved on the Day of Judgement.


On Serious Faults[edit | edit source]

46. Above all things, we should ensure that no brother, powerful or not powerful, strong or weak, who wishes to promote himself gradually and become proud and defend his crime, remain unpunished. But if he does not wish to atone for it let him be given a harsher punishment. And if by pious counsel prayers are said to God for him, and he does not wish to make amends, but wishes to boast more and more of it, let him be uprooted from the pious flock; according to the apostle who says: Auferte malum ex vobis. That is to say: 'Remove the wicked from among you.' It is necessary for you to remove the wicked sheep from the company of faithful brothers.

47. Moreover the Master, who should hold in his hand the staff and rod- the staff with which to sustain the weaknesses and strengths of others; the rod with which to beat the vices of those who sin—for love of justice by counsel of the patriarch, should take care to do this. But also, as my lord St Maxime said: 'May the leniency be no greater than the fault; nor excessive punishment cause the sinner to return to evil deeds.


On Rumour[edit | edit source]

48. We command you by divine counsel to avoid a plague: envy, rumour, spite, slander. So each one should zealously guard against what the apostle said: Ne sis criminator et susurro in populo. That is to say: 'Do not accuse or malign the people of God.' But when a brother knows for certain that his fellow brother has sinned, quietly and with fraternal mercy let him be chastised privately between the two of them, and if he does not wish to listen, another brother should be called, and if he scorns them both he should recant openly before the whole chapter. Those who disparage others suffer from a terrible blindness and many are full of great sorrow that they do not guard against harbouring envy towards others; by which they shall be plunged into the ancient wickedness of the devil.


Let None Take Pride in his Faults[edit | edit source]

49. Although all idle words are generally known to be sinful, they will be spoken by those who take pride in their own sin before the strict judge Jesus Christ; which is demonstrated by what David said: Obmutui et silui a bonis. That is to say that one should refrain from speaking even good, and observe silence. Likewise one should guard against speaking evil, in order to escape the penalty of sin. We prohibit and firmly forbid any brother to recount to another brother nor to anyone else the brave deeds he has done in secular life, which should rather be called follies committed in the performance of knightly duties, and the pleasures of the flesh that he has had with immoral women; and if it happens that he hears them being told by another brother, he should immediately silence him; and if he cannot do this, he should straightaway leave that place and not give his heart's ear to the pedlar of filth.


Let None Ask[edit | edit source]

50. This custom among the others we command you to adhere to strictly and firmly: that no brother should explicitly ask for the horse or armour of another. It will therefore be done in this manner: if the infirmity of the brother or the frailty of his animals or his armour is known to be such that the brother cannot go out to do the work of the house without harm, let him go to the Master, or to the one who is in his place in that office after the Master, and make the situation known to him in pure faith and true fraternity, and henceforth remain at the disposal of the Master or of the one who holds that office.

On Animals and Squires[edit | edit source]

51. Each knight brother may have three horses and no more without the permission of the Master, because of the great poverty which exists at the present time in the house of God and of the Temple of Solomon. To each knight brother we grant three horses and one squire, and if that squire willingly serves charity, the brother should not beat him for any sin he commits.

That No Brother May Have an Ornate Bridle[edit | edit source]

52. We utterly forbid any brother to have gold or silver on his bridle, nor on his stirrups, nor on his spurs. That is, if he buys them; but if it happens that a harness is given to him in charity which is so old that the gold or silver is tarnished, that the resplendent beauty is not seen by others nor pride taken in them: then he may have them. But if he is given new equipment let the Master deal with it as he sees fit.[1]

  1. It was the custom for knights to decorate their bridles with small metal plaques, a custom which St Bernard vehemently denounced in De laude.

On Lance Covers[edit | edit source]

53. Let no brother have a cover on his shield or his lance, for it is no advantage, on the contrary we understand that it would be very harmful.


On Food Bags[edit | edit source]

54. This command which is established by us it is beneficial for all to keep and for this reason we ordain that it be kept henceforth, and that no brother may make a food bag of linen or wool, principally, or anything else except a profinel.


On Hunting[edit | edit source]

55. We collectively forbid any brother to hunt a bird with another bird. It is not fitting for a man of religion to succumb to pleasures, but to hear willingly the commandments of God, to be often at prayer and each day to confess tearfully to God in his prayers the sins he has committed. No brother may presume to go particularly with a man who hunts one bird with another. Rather it is fitting for every religious man to go simply and humbly without laughing or talking too much, but reasonably and without raising his voice and for this reason we command especially all brothers not to go in the woods with longbow or crossbow to hunt animals or to accompany anyone who would do so, except out of love to save him from faithless pagans. Nor should you go after dogs, nor shout or chatter, nor spur on a horse out of a desire to capture a wild beast.


On the Lion[edit | edit source]

56. It is the truth that you especially are charged with the duty of giving your souls for your brothers, as did Jesus Christ, and of defending the land from the unbelieving pagans who are the enemies of the son of the Virgin Mary. This above-mentioned prohibition of hunting is by no means intended to include the lion, for he comes encircling and searching for what he can devour, his hands against every man and every man's hand against him.


How They May Have Lands and Men[edit | edit source]

57. This kind of new order we believe was born out of the Holy Scriptures and divine providence in the Holy Land of the Fast. That is to say that this armed company of knights may kill the enemies of the cross without sinning. For this reason we judge you to be rightly called knights of the Temple, with the double merit and beauty of probity, and that you may have lands and keep men, villeins and fields and govern them justly, and take your right to them as it is specifically established.


On Tithes[edit | edit source]

58. You who have abandoned the pleasant riches of this world, we believe you to have willingly subjected yourselves to poverty; therefore we are resolved that you who live the communal life may receive tithes. If the bishop of the place, to whom the tithe should be rendered by right, wishes to give it to you out of charity, with the consent of his chapter he may give those tithes which the Church possesses. Moreover, if any layman keeps the tithes of his patrimony, to his detriment and against the Church, and wishes to leave them to you, he may do so with the permission of the prelate and his chapter.


On Giving Judgement[edit | edit source]

59. We know, because we have seen it, that persecutors and people who like quarrels and endeavour to cruelly torment those faithful to the Holy Church and their friends, are without number. By the clear judgement of our council, we command that if there is anyone in the parties of the East or anywhere else who asks anything of you, for faithful men and love of truth you should judge the thing, if the other party wishes to allow it. This same commandment should be kept at all times when something is stolen from you.


On Elderly Brothers[edit | edit source]

60. We command by pious counsel that ageing and weak brothers be honoured with diligence and given consideration according to their frailty; and, kept well by the authority of the Rule in those things which are necessary to their physical welfare, should in no way be in distress.


On Sick Brothers[edit | edit source]

61. Let sick brothers be given consideration and care and be served according to the saying of the evangelist and Jesus Christ: Infirmus fui et visitastis me. That is to say: 'I was sick and you visited me'; and let this not be forgotten. For those brothers who are wretched should be treated quietly and with care, for which service, carried out without hesitation, you will gain the kingdom of heaven. Therefore we command the Infirmarer to studiously and faithfully provide those things which are necessary to the various sick brothers, such as meat, flesh, birds and all other foods which bring good health, according to the means and the ability of the house.


On Deceased Brothers[edit | edit source]

62. When any brother passes from life to death, a thing from which no one is exempt, we command you to sing mass for his soul with a pure heart, and have the divine office performed by the priests who serve the sovereign king and you who serve charity for a fixed term and all the brothers who are present where the body lies and serve for a fixed term should say one hundred paternosters during the next seven days. And all the brothers who are under the command of that house where the brother has passed away should say the hundred paternosters, as is said above, after the death of the brother is known, by God's mercy. Also we pray and command by pastoral authority that a pauper be fed with meat and wine for forty days in memory of the dead brother, just as if he were alive. We expressly forbid all other offerings which used to be made at will and without discretion by the Poor Knights of the Temple on the death of brothers, at the feast of Easter and at other feasts.

63. Moreover, you should profess your faith with a pure heart night and day that you may be compared in this respect to the wisest of all the prophets, who said: Calicem salutaris accipiam. That is to say: 'I will take the cup of salvation.' Which means: 'I will avenge the death of Jesus Christ by my death. For just as Jesus Christ gave his body for me, I am prepared in the same way to give my soul for my brothers.' This is a suitable offering; a living sacrifice and very pleasing to God.


On the Priests and Clerks who Serve Charity[edit | edit source]

64. The whole of the common council commands you to render all offerings and all kinds of alms in whatever manner they may be given, to the chaplains and clerks and to others who remain in charity for a fixed term. According to the authority of the Lord God, the servants of the Church may have only food and clothing, and may not presume to have anything else unless the Master wishes to give them anything willingly out of charity.


On Secular Knights[edit | edit source]

65. Those who serve out of pity and remain with you for a fixed term are knights of the house of God and of the Temple of Solomon; therefore out of pity we pray and finally command that if during his stay the power of God takes any one of them, for love of God and out of brotherly mercy, one pauper be fed for seven days for the sake of his soul, and each brother in that house should say thirty paternosters.


On Secular Knights who Serve for a Fixed Term[edit | edit source]

66. We command all secular knights who desire with a pure heart to serve Jesus Christ and the house of the Temple of Solomon for a fixed term to faithfully buy a suitable horse and arms, and everything that will be necessary for such work. Furthermore, we command both parties to put a price on the horse and to put the price in writing so that it is not forgotten; and let everything that the knight, his squire and horse need, even horseshoes, be given out of fraternal charity according to the means of the house. If, during the fixed term, it happens by chance that the horse dies in the service of the house, if the house can afford to, the Master should replace it. If, at the end of his tenure, the knight wishes to return to his own country, he should leave to the house, out of charity, half the price of the horse, and the other half he may, if he wishes, receive from the alms of the house.

On the Commitment of Sergeants[edit | edit source]

67. As the squires and sergeants who wish to serve charity in the house of the Temple for the salvation of their souls and for a fixed term come from divers regions, it seems to us beneficial that their promises be received, so that the envious enemy does not put it in their hearts to repent of or renounce their good intentions.

On White Mantles[edit | edit source]

68. By common counsel of all the chapter we forbid and order expulsion, for common vice, of anyone who without discretion was in the house of God and of the Knights of the Temple; also that the sergeants and squires should not have white habits, from which custom great harm used to come to the house; for in the regions beyond the mountains false brothers, married men and others who said they were brothers of the Temple used to be sworn in; while they were of the world. They brought so much shame to us and harm to the Order of Knighthood that even their squires boasted of it; for this reason numerous scandals arose. Therefore let them assiduously be given black robes; but if these cannot be found, they should be given what is available in that province; or what is the least expensive, that is burell.

On Married Brothers[edit | edit source]

69. If married men ask to be admitted to the fraternity, benefice and devotions of the house, we permit you to receive them on the following conditions: that after their death they leave you a part of their estate and all that they have obtained henceforth. Meanwhile, they should lead honest lives and endeavour to act well towards the brothers. But they should not wear white habits or cloaks; moreover, if the lord should die before his lady, the brothers should take part of his estate and let the lady have the rest to support her during her lifetime; for it does not seem right to us that such confréres should live in a house with brothers who have promised chastity to God.

On Sisters[edit | edit source]

70. The company of women is a dangerous thing, for by it the old devil has led many from the straight path to Paradise. Henceforth, let not ladies be admitted as sisters into the house of the Temple; that is why, very dear brothers, henceforth it is not fitting to follow this custom, that the flower of chastity is always maintained among you.


Let Them Not Have Familiarity with Women[edit | edit source]

71. We believe it to be a dangerous thing for any religious to look too much upon the face of woman. For this reason none of you may presume to kiss a woman, be it widow, young girl, mother, sister, aunt or any other; and henceforth the Knighthood of Jesus Christ should avoid at all costs the embraces of women, by which men have perished many times, so that they may remain eternally before the face of God with a pure conscience and sure life.

Not Being Godfathers[edit | edit source]

72. We forbid all brothers henceforth to dare to raise children over the font and none should be ashamed to refuse to be godfathers or godmothers; this shame brings more glory than sin.

On the Commandments[edit | edit source]

73. All the commandments which are mentioned and written above in this present Rule are at the discretion and judgement of the Master.

These are the Feast Days and Fasts that all the Brothers should Celebrate and Observe[edit | edit source]

74. Let it be known to all present and future brothers of the Temple that they should fast at the vigils of the twelve apostles. That is to say: St Peter and St Paul; St Andrew; St James and St Philip; St Thomas; St Bartholomew; Sts. Simon and Jude St James; St Matthew. The vigil of St John the Baptist; the vigil of the Ascension and the two days before, the rogation days; the vigil of Pentecost; the ember days; the vigil of St Laurence; the vigil of Our Lady in mid-August; the vigil of All Saints; the vigil of Epiphany. And they should fast on all the above-mentioned days according to the commandments of Pope Innocent at the council which took place in the city of Pisa. And if any of the above-mentioned feast days fall on a Monday, they should fast on the preceding Saturday. If the nativity of Our Lord falls on a Friday, the brothers should eat meat in honour of the festival. But they should fast on the feast day of St Mark because of the Litany: for it is established by Rome for the mortality of men. However, if it falls during the octave of Easter, they should not fast.

These are the Feast Days which should be Observed in the House of the Temple[edit | edit source]

75. The nativity of Our Lord; the feast of St Stephen; St John the Evangelist; the Holy Innocents; the eighth day of Christmas, which is New Year's Day; Epiphany; St Mary Candlemas; St Mathias the Apostle; the Annunciation of Our Lady in March; Easter and the three days following; St George; Sts Philip and James, two apostles; the finding of the Holy Cross; the Ascension of Our Lord; Pentecost and the two days following; St John the Baptist; St Peter and St Paul, two apostles; St Mary Magdalene; St James the Apostle; St Laurence; the Assumption of Our Lady; the nativity of Our Lady; the Exaltation of the Holy Cross; St Matthew the Apostle; St Michael; Sts Simon and Jude; the feast of All Saints; St Martin in winter; St Catherine in winter; St Andrew; St Nicholas in winter; St Thomas the Apostle.

76. None of the lesser feasts should be kept by the house of the Temple. And we wish and advise that this be strictly kept and adhered to: that all the brothers of the Temple should fast from the Sunday before St Martin's to the nativity of Qur Lord, unless illness prevents them. And if it happens that the feast of St Martin falls on a Sunday, the brothers should go without meat on the preceding Sunday.


The Hierarchical Statutes[edit | edit source]

Here Begin the Retrais and Establishments of the House of the Temple

Retrais of the Master[edit | edit source]

77. The Master should have four horses, and one chaplain brother, one clerk with three horses, one sergeant brother with two horses, and one gentleman valet with one horse, to carry his shield and lance; and when he has served for a time, the Master may make him a knight brother if he wishes; but he should not do this too often. Also he should have a farrier, and Saracen scribe[1], a turcopole[2] and a cook, and may have two foot soldiers and one turcoman[3] which should be kept in the caravan. And when the Master rides from one place to another, the turcoman should be led by a squire and by a horse from the caravan; when the Master returns it should be placed in the caravan, and in war he may keep it in his string[4].

78. And when the Master rides from one place to another, he may take two pack animals. And when he is in camp or in pasture he may keep them in his string. And when he rides from one place to another where there is war, he may take four pack animals; or when he crosses the river Jordan or the Dog Pass. And when he returns to the house where he is staying, the pack animals should return to the stables and work in the service of the house.

79. The Master should have two knight brothers as companions, who should be such worthy men that they are not excluded from any council of five or six brothers, and should have the same ration of barley as the Master. And when the brothers of the convent take rations for twelve horses, those of the Master count for ten. And when there is war and the brothers ride out, the provisions should be communal and should not be increased or decreased except by order of the chapter. Likewise with the oil and wine. But the Master may decrease the amount of barley as long as the pasture lasts. But when the grass runs out, the provisions should be as they were before.

80. If God summons any of the Master's companions, he may take for himself what he pleases of the man's equipment. And he should return the rest to the Marshal in the caravan.

81. The Master should not hold the lock or key to the treasury. But he may have in the treasury a lockable strong-box in which to keep his valuables; and if items are presented to the Master they should be put in the strong-room.

82. The Master may lend the assets of the house, up to one thousand besants, with the consent of a group of the worthy men of the house; and if the Master wishes to lend a large sum, he may do so with the consent of a large group of the worthy men of the house. And the Master may give one hundred besants or one horse to a noble friend of the house; also a gold or silver goblet, a squirrel-hair robe or other valuable items, worth one hundred besants or less, for the benefit of the house; and the Master should do this only with the consent of his companions and the worthy men of the house where he is; and this should be done for the benefit of the house. And all arms may be given, except sword, lance and coats of mail: these may not be given away.

83. When assets come from overseas, they should be placed in the treasury, by order of the Commander of the Kingdom of Jerusalem, and no-one may take or remove any of them until the Master has seen them and given his permission.

84. When horses arrive from overseas1 they should be placed in the Marshal's caravan, and the Marshal should not give away or remove any of them until the Master has seen them; and if the Master wishes to take any for himself, he may do so; also he may keep one or two horses in the caravan to give to worthy, secular men who are friends of the house. And if horses are presented to him, he may give them to any brother he chooses. And the Master may ask for and take any horse he wishes, from any of the brothers, to give to a rich, secular man, for the increase of the house, or to ride himself, and the brother should agree to it. And the Master may give the brother one hundred besants if he wishes, in order to buy another, provided he has taken good care of the horse; and if not, the Master should ask the Marshal to give the brother another horse in compensation; and the Marshal should carry out the order if he has one.

85. The Master may not give away or sell land, nor take castles in the march lands,[5] without the permission of the chapter, nor should he relax or widen the scope of any order made by him or by the convent, except with his and the convent's consent.

Nor should he start a war or make a truce on land or in a castle where the house holds the seigniory, without the consent of the convent; but if it happens that truces are broken, the Master may extend them with the advice of the brothers who are in that country.

86. When the Master returns from riding, he may eat in his room, either if he is wounded or if he has invited knights or other secular men. And when he is ill he may lie in his room, and his companions should eat in the palace with the other brothers; and when he has recovered he should eat at one of the tables in the infirmary, and this should be better for all the brothers in the infirmary, for love of him.

87. The Master may not place commanders in the houses of the kingdoms without the consent of the chapter: such as the Seneshal, the Marshal, the Commander of the Kingdom of Jerusalem, the Commander of the city of Jerusalem; the Commander of Acre, the Draper, the Commanders of the lands of Tripoli and Antioch, those of France and England, of Poitiers, Aragon, Portugal, Apulia and Hungary. And the said commanders of the West should not come to the East unless under the instructions of the Master and chapter. And the placing of the other commanders of lands and baillis, because of the poverty of the land, is at the discretion of the Master with the consent of the chapter or, in the absence of the chapter, with the advice of a group of worthy men of the house; and if he cannot place them with the consent of the chapter, he may remove them without the chapter with the counsel of a group of worthy men of the house.

88. And if a Visitor or commander appointed by the Chapter General is recalled by the Master and the convent, and he remains for any reason whatsoever, he is dismissed and should send the seal[6] and treasury to the Master and the convent; and from then on the Visitor should not take part in the visitation, nor the commander of the baillie;2 nor should the brothers obey them, but should put a worthy brother in place of the commander, and inform the Master and the convent, and await their instructions. And this should be understood by the baillis who are appointed with the advice of the Master.

89. When the Master wishes to go to the land of Tripoli or Antioch, he may take from the treasury three thousand besants or more if necessary, to help the houses there. But he should not take them without the permission of the Commander of the Kingdom of Jerusalem, who is Treasurer of the convent and who should keep and guard the keys of the treasury; and he should deliver the besants to the Master. But if it happens that the houses can manage without them, the Master should return the besants to the Commander; and the Commander should place them in the treasury.

90. When the Master rides from one place to another, he will look for and study the castles and houses; if he wishes, he may make one house help another if necessary. And if he wishes to take from the commanders anything which is under their authority it is from them that he should take it; this should be the case in all the baillies, from the greatest to the smallest.

91. If the Master or commanders ask the commanders under them to show them the things of the house, they should show them all; and if any should lie or keep anything back, and is found guilty of it, he could be expelled from the house.1

If items are given to the house, and the Master receives them, he should deliver them into the hands of the Commander of the Kingdom of Jerusalem who should place them in the common treasury.

92. When the Master leaves the Kingdom of Jerusalem he may leave the Commander of the Land or another brother in his place, and the one who remains in his place does not have increased authority except to advise on anything that may happen in the land and for which the Master cannot come, and to hold chapter and take up arms: for all are under his command.

The Master should not send any brother to the lands of Tripoli or Antioch in his place, over the commanders who are there, except for anything which arises in that land, to advise, or to see the castles' garrisons; and they should obey him in these things.

If the Master wishes to send one of the worthy men of the house overseas in his place to carry out the work of the house, he should do so with the consent of the chapter, and he may exclude all the baillis without remission, except the Seneschal.

93. When we hold Chapter General, if the Master wishes to send brothers overseas because of their illness or to carry out the work of the house, he should call the Marshall, the Commander of the Land, the Draper, the Commander of Acre, and three or four worthy men of the house, and should say to them, 'Go and see the brothers, to decide which it would be beneficial to send overseas'; and they should go to see the brothers in the infirmary and elsewhere. They should put in writing the names of those whom it seems most reasonable to send abroad and then return to the Master and show him what they have written; and if there are any alterations to be made they should be made with their advice.

94. If any valuables are presented to the house of the Temple as alms, the Master may take them and give them to whomsoever he chooses, or put them in his strong-box with his other valuables.

Compline wine is at the discretion of the Master, whether to withhold it or give it; also the fourth horse, the second squire of the knight brothers, the second horse of the sergeant brothers, if they do not have them by the decision of the chapter, are at the discretion of the Master.

Every day that the Master is in the house of the Temple five paupers should eat in the house because of him, of the same food that the brothers eat.

95. Of all the brothers who are given a penance in the presence of the Master, none may rise from the floor unless he is raised by him; and the brothers may pardon them from manual labour and fasting, but may not raise them from the floor[7] and Friday fasting.

None may give permission to let blood, nor to race horses, bathe or joust in the place where the Master is, unless the Master gives it.

When the Master rides out, and any brother meets him or joins him on his way, he should not leave him without his permission.

When the Master eats at the convent's table, he may give from his bowl to whomsoever he wishes, and no brother may do this except the Master.

96. After Easter, when the houses have large expenditures to make out of the profits, and the commanders tell the Master that they do not have much meat, the Master may inform the brothers and ask their advice; and if the brothers agree to forgo meat on Tuesdays, they will abstain. But when the wheat is cut it [the meat] should be restored.

For everything that the Master does with the advice of the convent, he should seek the counsel of the brothers communally, and do what the majority of the brothers and the Master agree.

If any secular man or brother, here or overseas, sends a present to a brother of the Temple who has died, the gift should go into the hands of the Master.

97. The Master should not admit brothers without the consent of the chapter, but if he goes anywhere where he cannot find a chapter, and is beseeched by a worthy man to make him a brother for love of God, because he is so ill that it is believed he cannot escape death, then, with the consent of the brothers present, he may make him a brother providing he sees that he may rightly be a brother; and if God restores his health, as soon as he is in our house he should make his profession of faith before all the brothers and learn what a brother should do.

All the clothes and bed linen that the Master puts aside should be given for love of God to the lepers, or where he sees they will be best used. And if the Master gives any of his robes to a brother, he should give another in its place, for love of God, either to the lepers or where he sees it will be best used.

98. Wherever the Master is on Maundy Thursday,[8] he should wash the feet of thirteen paupers, and should give to each of them shirt and breeches, two loaves of bread, two deniers and a pair of shoes. And if he is in a place where he does not have them, when he comes to the first house of the Temple where he has them, he should give them, for love of God.

When it happens in time of war that the brothers are under arms in the field, the Master may take six or eight or up to ten knight brothers to accompany him.

All the brothers of the Temple should obey the Master, and the Master should obey his house.

  1. To act as interpreter.
  2. Turcopoles were of native Middle Eastern or mixed race, light cavalrymen with special skills in Saracen fighting techniques
  3. An élite riding horse.
  4. I.e. together with his other horses.
  5. The border regions, which were particularly vulnerable to enemy attack.
  6. The seal was of lead or silver. It was kept locked by three keys which were entrusted to the Master and two high officials.
  7. This refers to the punishment of eating on the floor, instead of at the table, for a set number of days per week.
  8. Traditionally the day when Christ washed the feet of the Apostles.

Here Begin the Retrais of the Seneschal[edit | edit source]

99. The Seneschal may have four mounts and in place of a mule may have a palfrey; he should have two squires; and one knight brother as a companion, who should also have four horses and two squires; a sergeant brother with two horses; one deacon scribe to say his hours, one turcopole with one horse, and a Saracen scribe with one horse; he may also have two foot soldiers; and he may take all these with him. He should carry the same seal (bolle) as the Master.

The Seneschal carries the piebald banner[1] and a round tent like the Master and everywhere where the Master is absent, he takes his place. And when he rides his horses they should have the same rations as those of the Master. And everywhere where the Master is absent, all the equipment of the lands and houses, and all the houses and food are under the command of the Seneschal.

100. When the Seneschal is in one of the lands without the Master, he will study it and take from it what he likes, and make one house help another; and if he wishes brothers to move from one land to another he can make them, except to the land where the Master is.

The Seneschal may give to a worthy friend of the house one palfrey, one mule of either sex, a war-saddle,[2] a fine silver goblet, a robe of squirrel fur or scarlet,[3] or anything of less value. But all these gifts should be made with the advice of the brothers who are in that place, for the benefit of the house.

Here Begin the Retrais of the Marshal of the Convent of the Temple

101. The Marshal should have four horses and two squires, and in place of a mule he may have one fine turcoman, and if any brother asks him for it, he need not give it to him if he does not wish. And if he has an ungelded roncin[4] and he asks him for it, he should give it to him. He should also have a sergeant brother with one horse, and he may lend him another horse from the caravan if he wishes; he should have a turcopole with one horse, and a pavilion with four flaps, three poles and two pegs; and a tent for his squires and equipment; he should have the same equipment as the brothers of the convent and the same rations as the convent. And when he rides out into the countryside or elsewhere with the convent, he should make the Commander's baggage train carry his pavilion, his barley and cauldron wherever he happens to be.

102. The Marshal should have at his command all the arms of the house: those bought to give to the brothers of the convent as gifts, alms or booty. And all the spoils which are treated as arms or are auctioned should also be given to the Marshal. Also, all the equipment treated as arms belonging to the brothers who have died; except crossbows, which should be given to the Commander of the Land, and Turkish arms which the commanders buy to give to the craftsman sergeant brothers who are under their command. And the Marshal should give the brothers orders and deploy them wherever he happens to be, and he should not appoint a brother in his place unless he leaves the land or is ill.

103. When the war-cry is raised the commanders of the houses should gather their horses and when they are assembled they should all join the Marshal's squadron and then should not leave it without permission. And all the sergeant brothers should go to the Turcopolier and should not leave without permission. And all the knight brothers, all the sergeant brothers and the men at arms are under the command of the Marshal while they are under arms.

The Marshal may buy horses or mules of both sexes in whichever land he happens to be. But he should inform the Master if he is there. And the Master should give him besants if he sees that he needs them.

The Marshal may give to a secular nobleman a used or donated saddle and may also give small items of equipment, but he should not do it too often; and he should do nothing without the consent of the Master.

104. When the Marshal is in the land of Tripoli or Antioch the Commander may give him the marshalcy of that land if he wishes. But he need not if he does not wish to. And if the Marshal wishes he may accept, and he need not if he does not wish to. And if the Commander gives him the office and he takes it, he may give the brothers what they need; and if he does not, the Marshal of the convent will be in charge of the small items of equipment. And if there is a marshal in the land, the Marshal of the convent has no power in the marshalcy of the land, except for the commandments of the house, which he should carry out wherever he is, and also with regard to small items of equipment. But if he asks for a horse which is in the caravan to give to a brother living in that land, the marshal of the land must obey him.

105. And if the Marshal of the convent asks him to give it to a brother not resident in the land, he may refuse if he wishes; but if there is war in the land, and brothers who must ride out are without horses or mules, the Marshal of the convent may go to the caravan and see what is there; and he may order the marshal of the land to provide a brother with a particular horse, and the marshal must obey him. And when the brothers return they should return the horses to the caravan. And if there are two squadrons of knights, the marshal of the land should have one of them; and if there is no marshal, the Commander of the Land should have one squadron if he wishes or he may do without.

106. The Marshal of the convent may appoint the Under-Marshal and Standard Bearer if he wishes, with advice. And if the Marshal wishes to send equipment from the marshalcy from one house to another to be carried by the army either when at war or resting, the Commander of the Land should arrange for all that the Marshal gives him to be carried by the pack animals.

In whichever land the Marshal of the convent may be, the commander of that land may not make a baggage train of the convent's horses without speaking to him.

All that is said about the Marshal of the convent in the land of Tripoli also applies to the land of Antioch.

The Marshal of the convent should call the brothers to arms and give them orders wherever the Master is, or another in his place, and there where he is, for he is the bailli of the convent. The Marshal should hold chapter in the land of Jerusalem in the absence of the Master, Seneschal, or another who is in the Master's place.

107. When horses come from overseas they should be kept in the caravan until the Master has seen them. And the Master may take from them for his own use if necessary, as is mentioned above, one or two horses, to give away; but he should have them kept in the caravan until he has given them, and then the Marshal may share out the other horses to the brothers wherever he sees there is need.

And if any brother passes from this world who was resident in the land, or was sent to another land without his equipment, the equipment should remain in the marshalcy of the land and the equipment of the other brothers of the convent should come into the convent's marshalcy.

108. When the brothers are dispersed among the houses, the Marshal may not move them except to exchange one for another. And the Marshal of the convent may not take any brother resident in the land to place him in the convent, nor to send him out of the land; nor may the Marshal of the convent leave any brother in the land without the Master's consent. When the Master or brothers exclude brothers from the chapter in order to appoint commanders this side of the sea, the Marshal may not be excluded unless the convent has first thanked him for his tenure of office; except the Seneschal only all the commanders this side of the sea may be excluded from the chapter to appoint marshals without being thanked for their tenure of office except the Seneschal and the Commander of the Kingdom of Jerusalem.

109. The Marshal may not send his companion of rank from one land to another to live, but he may send him only for a fortnight, for porterage and for the squadron.

The Marshal and the Commander of the Land should provide all that is necessary in the marshalcy except steel and Burgundy wire.[5]

  1. The Templars' banner was a two-pointed pennant divided horizontally with white above and black below.
  2. In the Middle Ages, this was a high, box-like saddle.
  3. A cloth of superior quality in a variety of colours
  4. An entire horse, little better than a pack animal.
  5. Presumably the steel was needed for making swords, and the wire for mail coats.

Here Begin the Retrais of the Commander of the Land of Jerusalem and of the Kingdom[edit | edit source]

110. The Commander of the Kingdom of Jerusalem should have four horses and in place of a mule may have a palfrey; and two squires; one sergeant brother with two mounts and a deacon who knows how to write; and one turcopole with one horse; and a Saracen scribe with one horse; and two foot soldiers like the Seneschal; and one tent for his squires and a pavilion like the Marshal. Moreover, the Draper should be his companion.

111. The Commander of the Land is Treasurer of the convent, and all the belongings of the house, wherever they may be brought from, here or overseas, should be given and delivered into the hands of the Commander of the Land; and he should put them in the treasury, and should not touch or remove anything until the Master has seen and counted them; and when he has seen them, they should be put in writing and the Commander should keep them in the treasury and use them according to the needs of the house. And if the Master or a party of worthy men of the house wishes to hear the list, he should give it to them.

112. The Commander of the Land should furnish the drapery with everything that is necessary, and may take what he wishes with the advice of the Draper; and the Draper must obey him.

The Commander of the Land may give one palfrey, a mule of either sex, a silver goblet, a robe of squirrel-fur or brunete,[1] a piece of squirrel or Reims cloth to friends who have given large donations to the house. And all the robes of squirrel and scarlet, and all the cloth which is not made up and which comes to the house through gifts or alms, belongs to the Commander of the Land; and the other made-up robes should go into the drapery.

113. The Commander of the Land should have purchases and legacies of one hundred besants and over which are made to the houses under his command.

But if the legacy comes to more than one hundred besants, it should be put in the strong-room, and if less than one hundred besants, it should go to the commander of the house where the alms are given; and if a bequest, large or small, is made to the house at sea, it should go into the strong-room.

If a slave buys his freedom, which is in the hands of the Commander, for one thousand besants or more, the money should go into the strong-room; and if the ransom is less than one thousand besants it should go into the hands of the Commander; and if the slave is from the marshalcy and the ransom comes to less than one thousand besants, it should go into the hands of the Marshal; and if the ransom comes to more than one thousand besants it should be placed in the strong-room.

114. The Commander may give to the brothers one or two mules from his string or one of his pack animals; but he should not do it too often. Moreover, the Commander should not keep in his string the animal which the brother has exchanged; this should go to the stables if the Marshal has not given the brother permission to change it.

If the Commander has the brothers under his command feed the foals and any brother of the convent asks for one as his horse, if he is in agreement he may give him one or two. But he should not do it too often.

115. If the Commander needs horses for the brothers from his stables and pack trains and he asks the Marshal for them, he should help him if he can, and he may lend him foals or horses. But when he wishes he may take them back in order to equip the brothers of the convent, and the Commander should return them to him when they are needed. And if any brother asks the Marshal for a horse which he has borrowed from the stables, he may give it to him, for they should return all the animals which leave the stables; but if the Commander buys foals and gives them or any other animals to the brothers to feed, the Marshal may not take any of these without the permission of the Commander or the Master. And if the Marshal does not have the means with which to buy them, and he informs the Master or Commander, he should make him accept the animals that the brothers under his command have fed, those with which he can pay the brothers of the convent. And the Master may not take any of them without himself informing the Commander; and the Commander must obey him. The Commander may buy pack animals, camels and any other animals that he needs for his work.

116. All the booty, all the animals with packsaddles, all the slaves and all the livestock that the houses of the Kingdom of Jerusalem gain through warfare, should be under the command of the Commander of the Land, except the saddled horses, armour and arms, which go to the marshalcy.

If the Commander of the Kingdom of Jerusalem wishes to ride through the land and he carries goods with him, he may ask the Marshal for brothers for as long as he needs them to accompany him, and the Marshal should give them to him.

117. If the Commander's horses are tired and worn out, and he needs other horses in order to carry out the work of the house, he should ask them of the Marshal or the one who is in his place, and he should let him have them; and the Commander should place his own horses in the caravan. And when he comes back, he should take his own horses and return those he has borrowed.

If the Commander wants a saddle made in the marshalcy, either for himself or for any friend of the house, he may do so; but he should not do it too often.

118. Nor may the Commander of the Land send any brother out of his baillie to live in another land unless he is sent there by the Master.

All the houses and casals[2] of the Kingdom of Jerusalem, and all the brothers in them, are under the command of the Commander of the Land.

Nor may the Commander offer an invitation or make gifts to secular people or to knights wherever the Master happens to be, except to friends of the house, privately. But if the Master is not there, he may do so.

119. If the Commander needs expenses he should inform the Master, and should take what he takes with his consent.

All the ships which belong to the house at Acre are under the command of the Commander of the Land. And the commander of the shipyard at Acre and all the brothers who are there under him, are under his command, and all the things which the ships carry should be given to the Commander of the Land. But if a particular thing is sent there either to the Master or to another brother, that thing should be given to whomsoever it is sent.

When it comes to sharing out the brothers of the convent among the houses, the Commander may say to the Marshal, 'Place so many in this house and so many in the other.' And the Marshal should do it, and he should not place more or fewer there.

  1. A fine woollen cloth worn by men of rank.
  2. The casal was a farm or village dependent upon a house or castle.

Here Begin the Retrais of the Commander of the City of Jerusalem[edit | edit source]

120. The Commander of the City of Jerusalem should have four horses, and in place of a mule he may have a turcoman or a fine roncin, two squires, a sergeant brother with two horses, a Saracen scribe with one horse and a turcopole with one horse; he should have the same rations as the Master and, in the city of Jerusalem, should have under him the Commander of the Knights.

121. The Commander of the City of Jerusalem should have ten knight brothers under his command to lead and guard the pilgrims who come to the river Jordan;[1] and he should carry a round tent and the piebald banner or flag, for as long as his authority lasts.

For this reason, when he is camping, if he finds a nobleman in need he should take him to his tent and serve him with the alms of the Order; and for this reason he should carry a round tent and food, and lead pack animals and bring back pilgrims on the animals if necessary.

122. When the True Cross1 is transported by horse, the Commander of Jerusalem and the ten knights should guard it day and night, and should camp as near to the True Cross as they can for as long as the journey lasts; and each night two brothers should keep watch over the True Cross; and if it happens that camp is established, everyone should lodge with the convent.

123. The Commander of Jerusalem may give to the brothers wherever he is horses and mules of both sexes, and a Turkish saddle to a secular man if it is presented to him. And of all the booty gained through warfare beyond the river Jordan, which belongs to the Commander of the Kingdom of Jerusalem, the Commander of the City of Jerusalem should have half; and of all the booty gained this side of the river he may take nothing; rather, those things which befit him belong to the Grand Commander of the Kingdom of Jerusalem.

124. All the secular knights who are in Jerusalem and are associated with the house should go and lodge near him and should ride under his banner. And all the brothers living in the town, and all those who come and go while he is there and the Marshal is absent, are under his command, and should do what they do with his permission.

Here Begin the Retrais of the Commanders of the Lands of Tripoli and Antioch

125. The Commanders of the lands of Tripoli and Antioch should each have four horses, and in place of a mule may have a palfrey; and a sergeant brother with two horses, one deacon with one horse, a turcopole with one horse, a Saracen scribe with one horse, and one foot soldier. And in all the places within their baillies they take the Master's place if he is absent. They should have a round tent and piebald banner, and one knight as companion, whom they may elevate in rank so that he may go from one land to another; and they should have the same rations of barley as the Master. And all the people who live in the houses in their baillies are under their command, either under arms or in peacetime; and they may hold chapter in the absence of the Master for as long as their authority lasts.

126. The Commanders should furnish the castles in their baillies with leather, wheat, wine, iron, steel and sergeants to guard the gates; and the castellans[2] should provide everything else; and if they lack anything, and they do not have the means with which to buy it, the Commanders should provide it for them or give them the money to buy it.

127. The marshalcies in their baillies are under their command, and they should provide food for the horses, mules of both sexes and other necessary equipment, and they should give to the brothers whatever they need. And if there is no marshal in the land, they should give the equipment to the brothers, and should issue the instructions of the house wherever the Marshal of the convent is absent; and if they lack anything, the Commanders should provide the food for their stables; and they should also supply whatever is necessary for the drapery. And if there is a marshal in the land, the Commanders may appoint and dismiss him with the consent of the chapter of the land; and the Commanders may likewise appoint and dismiss the drapers and castellans who are in their baillies.

128. Nor may these Commanders offer an invitation or make large gifts to secular people or knights, wherever the Master happens to be, except to any friend or confrére of the house. And none may give permission to let blood, race horses or joust where he is without his permission. Nor do these Commanders have the power to increase or decrease the ration of barley; nor to put the brothers' horses to stud, except under instructions from the Master and chapter, if the Master is in the land; and if he is not there, they may do so with the advice of the brothers of the convent, except the fourth horse which it is at their discretion to put to stud or to keep on half rations.

129. And the Commanders, if they wish, may see the treasures of the castles and chief houses under their command, and the garrisons; and if they wish to take anything, they should take it with the consent of the commander of the house.

And these Commanders may give horses, robes and everything else that is said above for the Seneschal, for the benefit of the house. And every day that they spend in a house of the Temple in their baillies, three paupers should eat from the brothers' food, for love of God. And these Commanders may not give orders to any man without the Master's permission. And when the Commander of the land of Antioch goes to the land of Armenia he may take a chaplain and chapel.

  1. Pilgrimage to the river Jordan dates back to earliest Christian times. In the Middle Ages pilgrims went there to purify themselves in its waters and carry out various acts of devotion
  2. Officers commissioned to guard the castles of the Order. Their function is defined in more detail in §633.

Here Begin the Retrais of the Draper[edit | edit source]

130. The Draper of the Order should have four horses, two squires and one man in charge of the pack animals; one pavilion like the Marshal; one tent for his squires and another for his tailors, and the pack animals should carry the tailoring equipment and his pavilion also.

The Draper should give the brothers whatever clothes and bed linen they require, except woollen blankets, for as long as his authority lasts.

When robes come from overseas, the Draper should share out the parcels, and he should take all the presents which come to brothers of the convent and distribute them accordingly. And he should ensure that the brothers are dressed decently;1 and if any are not, he may order them and they must obey him; for after the Master and the Marshal, the Draper is superior to all the other brothers.

131. The Draper should ensure that if any brother has an excess of anything or has anything he should not, he makes him remove it and put it back where it belongs, for all the brothers should be against him who does or says anything unreasonable.

When a man is made a brother, the Draper should take from him all his clothes except those of squirrel-fur or scarlet; and if he gives gold or silver to the house, ten besants should go to the drapery and the rest to the Commander of the Land.

And everything that is said about the Draper of the convent applies to the Drapers of the lands of Tripoli and Antioch, except the pavilion, which they should not have.



Here Begin the Retrais of the Knight Brothers, Commanders of the Houses[edit | edit source]

132. The Knight Commanders of the houses should have four horses and two squires each; and two of their horses should have the same rations as those of the Master and the other two horses the same as the convent. And when the brothers of the convent have three horses, they may have four; and when the brothers of the convent have two, they may have three. And these Commanders may give one hundred besants to the Marshal, fifty besants to the Draper, twenty besants to the Under-Marshal and ten besants to the Under-Draper; and to a brother of the convent he may give one besant, a garnache,[1] a shirt, a cope, a deerskin or a linen cloth.

133. The Knight Commanders of the houses may give to each other up to one hundred hogsheads from their kitchens and may give away some of their food; they may exchange or give one of their pack animals to a brother of the convent, and the brother involved should have the Marshal's permission, or place the animal in the caravan.

These Commanders may not make large gifts or offer an invitation to a secular person in a place where the Master or the Commander of the Land happens to be, except with their permission; unless it is a confrère or friend of the house, privately.

134. Nor may these Commanders or anyone else alone find guilty a brother in their charge for words which have passed between them: for that let them come to chapter; for the brother will be believed as much as the Commander; but the orders which the Commanders give to the brothers under their command will be believed, and they can find them guilty alone and take from them all that they can except the habit.

135. If the Commander wishes to give one of the horses from his string to a brother of the convent, he should have permission from his commander and the brother's horse should be placed in the caravan. But if the brother of the convent exchanges horses with the Commander with the permission of the Marshal, the brother's horse should remain with the Commander. And if the Commander has any fine foals he may give them to the brothers under his command, or other mounts if he has them, and they may give to their caselier brothers[2] a mule or the means with which to buy it and may buy from the villeins of their casals foals and pack animals for raising.

136. Nor may these Commanders build new houses of lime, mortar or stone without the permission of the Master or the Grand Commander of the Land. But they may rebuild and repair ruined houses.

Here Begin the Retrais of the Commander of the Knights

137. The Commander of the Knights should be under the command of the Commander of the Land, both under arms and in times of peace, in the absence of the Marshal, except for giving permission to the brothers to let blood, to bathe or to race horses at a gallop. And he may give a brother of the convent permission to sleep one night outside; and he may hold chapter in the absence of the Marshal and the Commander of the Land.

Here Begin the Retrais of the Knight Brothers and the Sergeant Brothers of the Convent

138. Each knight brother of the convent should have three horses and one squire; and a fourth horse and second squire, if he has them, are at the discretion of the Master; and they should have a communal ration of barley for their horses; a hauberk,[3] iron hose, a helmet[4] or chapeau de fer,[5] a sword, a shield,[6] a lance, a Turkish mace, a surcoat,[7] arming jacket,[8] mail shoes,[9] and three knives: a dagger, a bread-knife and a pocketknife. They may have caparisons, two shirts, two pairs of breeches and two pairs of hose; and a small belt which they should tie over the shirt. And all the brothers of the Temple should sleep thus, except when they are ill in the hospital, and then they should do so with permission. They should have a jerkin with tails back and front, and a covering fur jacket, two white mantles, one with fur and one without; but in summer they should give back the one with fur, and the Draper may put it aside for their use.

139. And each should have a cope,[10] a tunic[11] and a leather belt to put round his waist; and three pieces of bed linen: that is to say a bag in which to put straw,[12] a sheet and a light blanket or whatever the Draper wishes to give him; also a rug, if he is given one, to cover his bed or his coat of mail when he rides out; moreover, the rug should be white or black or striped; and two small bags: one in which to put his nightshirt and one for his surcoat and arming jacket; and a leather or wire mesh bag in which to put his hauberk; but if he has one he may not have the other.

140. And each may have a cloth for eating[13] and another with which to wash his head;[14] and a rug on to which he can sift his barley; and a blanket to cover his horses; and if [he has] the rug for sifting he should not have the blanket. And he should have a cauldron for cooking and a bowl for measuring barley; and he may keep an axe and a grinder with permission, and if he goes from one land to another he may not always carry them, except with the Master's permission. And he may have three saddle bags: one for the brother and two for the squires; and two cups for drinking, and two flasks; a strap, and one girdle with a buckle and one without; a bowl made of horn and a spoon. And he may have one cloth cap and one felt hat; a tent and a tent peg; the surcoat should be completely white.

141. The surcoats of the sergeant brothers should be completely black, with a red cross on the front and back. And they may have either black or brown mantles; and they may have everything that the knight brothers have except the horses' equipment, the tent and the cauldron, which they will not have. And they may have a sleeveless coat of mail, hose without feet, and a chapeau de fer; and all these aforementioned things they may have according to the means of the house.

142. One brother of the convent may give to another a garnache that he has worn for a year, an old coat of mail, an old tunic, shirt, breeches and boots; and a lantern if he knows how to make it, a deerskin and a goatskin. And if any squire leaves his lord, and he has served his term in the house, his lord should not take from him any clothing that he has given him, except the year-old garnache, and he may give him a two-year-old one if he wishes.

143. There are five sergeant brothers who should have two horses each: these are the Under-Marshal, the Standard Bearer, the Cook brother of the convent, the Farrier of the convent and the Commander of the shipyard at Acre. And each of these five may have two horses and one squire. None of the other sergeant brothers may have more than one horse, and the other the Master may lend and take back when he wishes; and if it happens that any of the above-named five brothers is made the commander of a house, the Marshal should have the other horse.[15]

144. Nothing that a secular man gives to a brother of the convent for his own use should he take without permission, except any gift or any bequest which is given to the house as alms, and that he may take and give to the house.

No brother may shorten his stirrup leathers, nor his girth,[16] nor his sword belt, nor his breech-girdle without permission; but he may adjust his buckle without permission.

No brother may bathe, let blood, take medicine, go into town or ride a horse at a gallop without permission; and wherever he may not go without permission he should not send his squire or his horse without permission.

145. If the brothers are eating at table and any of them suffers a nosebleed, or the warcry is raised, or there is a fire or the horses are unsettled, to avoid harm to the house, they may get up from the table without permission, for all these things, and then return to eating at the table if they wish.

When the brothers are lodged in the dormitory, they should not leave without permission to sleep in another place; and when they are in camp and their tents are pitched, they should not move them from one place to another without permission; nor should they go to the lodging of a secular or religious person without permission, unless they are camped rope-to-rope with the [Knights of the] Hospital.[17]

146. When the bell sounds or the call given to say the hours or for the brothers to assemble, all the brothers should go to the chapel, if they are not ill, do not have their hands in feed, or the fire is not burning in the furnace to forge hot iron, or they are not preparing the horses' feet for shoeing, (or they are not washing their hair); and for these aforementioned things the brothers may absent themselves from nones and vespers. And when they have done what is listed above, they should go to the chapel to say the hours or to hear them, or go where the other brothers have gone. But they may not be absent from the other hours without permission unless they are ill.

147. And when the brothers hear together the mass or the hours, they should kneel down, sit and be on their feet together; for the Rule dictates it so. But the old and infirm should keep themselves to one part of the chapel, if they cannot behave like the other healthy brothers; and those who do not know when the brothers should kneel or be at the hours should ask those who know and learn how they do it, and should be behind the others.

  1. A sleeveless cloak.
  2. These are the officers commissioned to guard the casals or farms of the Order.
  3. A coat of mail with coif enveloping the head and leaving just the face uncovered
  4. A heavy helmet, probably conical.
  5. A wide-brimmed helmet.
  6. The shield was triangular with the two long sides slightly curved, made of wood and covered in leather.
  7. An overgarment of some kind.
  8. A padded jerkin worn under armour.
  9. Armoured protection for the feet.
  10. A heavy, hooded cloak enveloping the whole body and fastened by string or hook.
  11. With short sleeves, worn over the shirt. Short at first, becoming longer in the twelfth and thirteenth centuries.
  12. I.e. a mattress.
  13. I.e. a napkin.
  14. Presumably a flannel or face cloth.
  15. Commanders of houses who were sergeant brothers were allowed only one horse (see § 180).
  16. Shortening the stirrup leathers implied fighting with the sword rather than the lance, i.e. in close combat, because the knight could rise in the stirrups to deliver a blow. Girth tightening similarly implied readiness for action.
  17. the Hospitallers. Often in time of war the military orders installed themselves side by side.

How the Brothers Should Make Camp[edit | edit source]

148. When the Standard Bearer makes camp, the brothers should pitch their tents round the chapel and outside the ropes, each one coming in his troop. And those who are outside [the ropes] should pitch their tents outside and place their equipment inside; and each brother may select an area for all his following. But no brother should take a place until the cry has been raised: 'Make camp, lord brothers, on behalf of God,' and until the Marshal has taken his place, except the Master, the chapel, the mess tent and its commander and the Commander of the Land; and if any brother has taken his place the Marshal may give it to whomsoever he wishes, if he did it without permission. And each brother may take his place in the church or in the chapel; that is to say from the door up to the middle, for any farther in would annoy the priest, that is why it is forbidden. And when the hours are said, a brother should go in search of the one who should be next to him if he is not there.

149. No brother should send for forage or firewood without permission until the command has been given, unless he is near enough to camp to be able to hear the alarm. And they should cover their saddles with cloaks or rugs, etc.; and if they are going to carry rocks on them, they should have permission. And they should not send for the war-saddle without permission; nor should any brother with two squires send more than one, moreover only within the camp or nearby, so that he may have him with him if necessary. Nor should any brother go out for pleasure except as far as he can hear the alarm or the bell. And the brothers who are living in houses at time of war should not ride out except as is given above; neither in war nor in peace should any brother ride out a league without permission; nor may any brother of the convent ride out without permission without boots and in daytime between two meals. The crier [of orders] and the officer in charge of the grain store should camp with the Standard Bearer, and what he shouts should also be done for him as it is for him who has him give the alarm.

150. When the brothers are camped and the rations are called out, the brothers should fasten up their mantles and go quietly and in silence one after the other in their troops, and take what they are offered on behalf of God; and if secular people or brothers who are not in the camp send them gifts of food, they should send them to the Commander of the Victuals and they should not keep anything without permission. And if the Commander sends for them, they may eat the gifts and give them away as they wish; but it is better for the Commander to give them back than for the brothers to keep them. And if there is any brother who eats food from the infirmary because of his illness, the brothers who are camped with him may eat it in such a way that the brother does not suffer privation.

151. Each brother may invite in any worthy man who should be honoured who comes to his camp or passes before his lodgings; and the Commander of the Victuals should give to the brother so freely of the food he has that all those in the lodgings may have plenty, in honour of the worthy man; and this applies as much to the baillis as to the others. All searching for food is prohibited to the

brothers of the convent, the food of both the house and others, except for green vegetables from the fields, fish, birds and wild animals if they know how to take them without hunting; for hunting is forbidden in the Rule.1 Nor should any brother have food in his lodgings, except what is handed over to the mess tent, if he has it without permission. And when the Commander of the Victuals arranges pieces of meat to give to the brothers communally, he should not put two pieces from the same place, neither two haunches nor two shoulders together; but he should share them out to the brothers as fairly as possible.

152. If the Commander of the Victuals wants the rations to be called, he should inform the Master's sergeant brother before he has it done; and when the Master's sergeant brother goes to the distribution, he should be given the best there is for the Master; and the Master's companions should take what the Commander of the Victuals gives them in the queue.

It is not at all a good thing for the Commander of the Victuals to give presents to any brother in the camp unless he is ill, rather he should distribute fairly to everyone alike; but to the sick he may give two or three pieces of the best meat he has, and when the healthy have only one dish the sick should have two; and so he should give alike to the sick and to the healthy in the queue. And when the healthy have two pieces of meat, the sick should have three or more; nor should they have fewer than two dishes when the healthy have only one dish.

153. The servings of meat for two brothers of the convent should be such that what is left by two brothers may sustain two paupers. And from two brothers' servings those of three turcopoles may be made up; and from two turcopoles' those of three sergeants.

Measures should be equal. When the brothers fast, two brothers should be given four measures of wine; and when they are not fasting, five measures between two brothers and three measures between two turcopoles; likewise with the measure of oil. This also applies to the lands of Tripoli and Antioch.

154. No brother should explicitly ask for a horse, a mule of either sex or anything else unless it is small; and if any brother has a restive or jibbing horse, or one that bucks or throws him, he should inform the Marshal or make sure that he is informed; and if it is true, the Marshal should not make him keep it, rather he should exchange it if he can. And if the Marshal does not wish to exchange it, the brother may go without his horse if he wishes, and not mount it, for as long as he keeps it; nor should the Marshal force him to ride it, by any command, if he does not do so willingly.

155. If the alarm is raised in the camp, those who are near the shout should leave that area with their shields and lances, and the other brothers should go to the chapel to hear the orders that are issued. And if the alarm is raised outside the camp, they should not leave without permission, not even for a lion or a wild beast.


How the Brothers Form the Line of March[edit | edit source]

156. When the convent wishes to ride, the brothers should not saddle up, nor load the baggage, nor mount, nor move from their places unless the Marshal has the order called or commands it; but tent pegs, empty flasks, the camping axe, the camping rope and fishing net may be put on the horses before the order to load the baggage is given. And if any brother wishes to speak to the Marshal he should go to him on foot, and when he has spoken to him he should return to his place; and he should not leave his place before the order to mount is given, for as long as his companions are in camp.

157. When the Marshal has the order to mount called, the brothers should look over their campsite so that nothing of their equipment is left behind, and then they should mount and go quietly with their troop, at a walk or amble, their squires behind them, and position themselves in the line of march if they find an empty place for themselves and their equipment; and if he does not find it empty, he may ask the brother who has taken it, who may give it to him if he wishes, but need not if he does not wish to. And when they have joined the line of march, each brother should give his squire and his equipment a place in front of him. And if it is night-time, he should keep silent except for any important task, and then he should go quietly and in silence within the line of march until the next day when they have heard or said prime, in the manner which is established in the house, and for as long as the camp lasts. The brother who has joined the line of march may give the place in front of him to another who has not joined it, but no-one should give up the place behind him; and then neither of these two brothers, neither the one who gave the place nor the one who took it in this way, may give it to another in front or behind.

158. And if two brothers wish to talk to one another, the one in front should go to the one behind in such a way that their equipment is in front of them; and when they have spoken, each should return to his troop. And if any brother rides beside the line of march for his own purposes, he should come and go downwind; for if he went upwind, the dust would harm and annoy the line of march. And if anything happens so that a brother cannot nor knows how to join his troop, one of the brothers should give him a place in front of him until daylight, and then he should return to his troop as best and as quickly as he can. And this also applies to the squires. And no brother should ride beside the line of march, nor two, nor three, nor four or more, either for pleasure or to speak, rather they should go behind their equipment and each one keep to his troop quietly and in silence.

159. No brother should leave his troop to water his horses or for anything else, without permission; and if they pass by running water in peaceful territory, they may water their horses if they wish; but they may not endanger the line of march. And if they pass by water whilst on reconnaissance, and the Standard Bearer passes by without watering his horses, they should not do so without permission; and if the Standard Bearer stops to water his horses, they may do likewise without permission. And if the alarm is raised in the line of march, the

brothers who are near the shout may mount their horses and take up their shields and lances, and keep calm and await the Marshal's order; and the others should go towards the Marshal to hear his command.

160. When there is war and the brothers are lodged in an inn or established in camp, and the alarm is raised, they should not leave without permission, until the banner is taken out; and when it is taken out they should all follow it as soon as possible, and they should not arm or disarm without permission; and if they are lying in ambush or guarding pasture, or somewhere they are reconnoitring, or they are going from one place to another, they should not remove bridle or saddle or feed their horses without permission.


How the Brothers Should Go in a Squadron[edit | edit source]

161. When they are established in squadrons, no brother should go from one squadron to another, nor mount his horse nor take up his shield or lance without permission; and when they are armed and they go in a squadron, they should place their squires with lances in front of them, and those with horses behind them, in such a way that the Marshal or the one who is in his place commands; no brother should turn his horse's head towards the back to fight or shout, or for anything else, while they are in a squadron.

162. If any brother wishes to try out his horse to learn what needs to be done for it or if there is anything to adjust to do with the saddle or saddle cloth, he may mount up to leave for a while without permission, and then return quietly and in silence to his squadron; and if he wishes to take his shield and lance, he should have permission; and whoever wishes to protect his head with his iron coif[1] may do so without permission; but he may not take it off. No brother may charge or leave the ranks without permission.

163. And if it happens by chance that any Christian acts foolishly, and any Turk attacks him in order to kill him, and he is in peril of death, and anyone who is in that area wishes to leave his squadron to help him, and his conscience tells him that he can assist him, he may do so without permission, and then return to his squadron quietly and in silence. And if he otherwise charges or leaves the squadron, justice will be done even as far as going on foot[2] to the camp and taking from him all that may be taken from him except his habit.

  1. Formerly an integral part of the hauberk, in the thirteenth century the coif became a separate hood of mail.
  2. This was a particular disgrace for a knight, who defined himself as a mounted warrior.

When the Marshal Takes Up the Banner to Charge[edit | edit source]

164. When the Marshal wishes to take the banner on God's behalf from the Under-Marshal, the Under-Marshal should go to the Turcopolier if the Marshal does not retain him. And then the Marshal should order five or six or up to ten knight brothers to guard him and the banner; and these brothers should overwhelm their enemies all round the banner, to the best of their ability, and they should not leave or go away, rather they should stay as near to the banner as they can, so that, if necessary, they may assist it. And the other brothers may attack in front and behind, to left and right, and wherever they think they can torment their enemies in such a way that, if the banner needs them they may help it, and the banner help them, if necessary.

165. And the Marshal should order the Commander of the Knights to carry a banner furled round his lance, and he should be one of the ten. And this brother should not leave the Marshal, rather he should keep as near to him as possible, so that if the Marshal's banner falls or is torn or any misadventure befalls it, which God forbid, he can unfurl his banner; or if not, he should act in such a way that the brothers may rally round his banner if necessary. And if the Marshal is so badly wounded or afflicted that he cannot lead the attack, the one who carries the furled banner should lead the attack. And those who are ordered to guard the banner should go to him; neither the Marshal nor the one who carries the furled banner into battle should charge with it or lower it to charge for any reason.

166. And those especially who lead a squadron of knights should not charge or leave the squadron unless they do so with the permission or consent of the Master, if he is there, or of the one who is in his place. If he does not agree to do it through difficulty, or because he is surrounded, he cannot lightly have permission; and if it happens any other way, severe punishment will be given, and he cannot keep the habit. And each squadron commander may have a furled banner and may command up to ten knights to guard him and the banner. And everything that is said about the Marshal is true for all the commanders who lead squadrons.

167. And if it happens that any brother cannot go towards his banner because he has gone too far ahead for fear of Saracens who are between him and the banner, or he does not know what has become of it, he should go to the first Christian banner that he finds. And if he finds that of the Hospital, he should stay by it and should inform the leader of the squadron or someone else that he cannot go to his banner and he should remain quiet and silent until he is able to go to his banner. Nor should he leave the squadron because of cuts or wounds without permission; and if he is so badly hurt that he cannot obtain permission, he should send another brother to get it for him.

168. And if it happens that the Christians are defeated, from which God save them, no brother should leave the field to return to the garrison, while there is a piebald banner raised aloft; for if he leaves he will be expelled from the house for ever. And if he sees that there is no longer any recourse, he should go to the nearest Hospital or Christian banner if there is one, and when this or the other banners are defeated, henceforth the brother may go to the garrison, to which God will direct him.


Here Begin the Retrais of the Turcopolier[edit | edit source]

169. The Turcopolier brother should have four horses, and in place of a mule he may have a turcoman; and he should have a small tent and the same rations as the convent; and the pack animals should carry the rations, the tent and the cauldron. And if he is in lodgings or in camp and the alarm is raised, he should not leave without permission; but the Marshal should indicate to him once what he should do. And if he has to go anywhere he should send one or two turcopoles to that area where the alarm is, to see what it is; and then he should inform the Marshal or the one who is in his place, so that he may order and issue his command.

170. And when the Turcopolier goes with the scouts and is given five or six or eight knights, or up to ten, they are under the command of the Turcopolier; and if there are ten, and there is a Commander of Knights with a piebald banner, the Turcopolier will be under his command. And when the squadrons of the convent are lined up, the Turcopolier should keep his men in the squadron and be like the others, and behave in such a way as to carry the banner, as is given above for the Marshal. Nor should he charge or attack unless the Master or Marshal orders him to.

171. All the sergeant brothers, when they are under arms, are under the command of the Turcopolier, but in peacetime they are not; and the turcopoles are [under his command] in time of war and in time of peace.

The Under-Marshal, the Standard Bearer, the Master's sergeant brother, and those of the Marshal and the Commander of the Land, if they are not in the Turcopolier's squadron are not under his command.

172. The sergeant brothers who are armed in mail should conduct themselves under arms as is given for the knight brothers; and the other sergeant brothers who are not armed, if they act well, will receive thanks from God and the brothers. And if they see that they cannot resist or that they are wounded, they may go to the back, if they wish, without permission, and without harm coming to the house.

If brothers are placed to command the sergeants at arms, they should not leave in order to charge or for any other reason, without permission; but if the Marshal or the brothers charge, they should lead the sergeants lined up in close ranks behind them, to the best of their ability, so that if the brothers need them, the sergeants may come to their aid.


Here Begin the Retrais of the Under-Marshal[edit | edit source]

173. The Under-Marshal should have two horses and a tent and the same rations as the convent; and the pack animals should carry the tent. And he should give to the brothers the small items of equipment, and have them loaded and repaired if he can and if he has them, and may distribute old saddles, rugs, barrels, fishing nets, lances, swords, chapeaux de fer, old Turkish arms and cross-bows, which belong to the marshalcy, and saddle pads; and henceforth he may give and distribute all small items of equipment, wherever the Marshal is or is not, unless it is something that the Marshal has forbidden. And the Under-Marshal may not give out any of the large items of equipment unless the Marshal orders him to.

174. And if a brother goes overseas or passes from this world, and the Marshal wishes to give away the entire equipment, or keep it for as long as he wishes, he should order and command the Under-Marshal, who should do it; the Under-Marshal may not give any of it away until the Marshal has seen it. And if the Marshal does not order him, until he has seen it or forbids it, he may give away what suits him.

175. All the craftsman brothers of the marshalcy are under his command, and should answer to him or the one who is in his place for their work, and he should provide them with and ensure that they have everything appertaining to their work. And he may send them out in the service of the house and give them permission to go from one house to another to enjoy themselves on feast days. And where the Marshal is absent, the Standard Bearer is under his command as is given above. And if there is a squire without a master, and the Under-Marshal asks for him to put him in the horse caravan, and if he asks him for any squire from the caravan to give to a brother, he should do it; and he should give the Standard Bearer as many squires as he asks for, if he has them, to put in the caravan, and he should obey him. And the Under-Marshal, if he has too many squires in the caravan, and the Standard Bearer has need of them, should give them to him, except for the garrison of the caravan.

176. And wherever the Standard Bearer is absent, the Under-Marshal may punish the squires if he wishes and if they have committed some crime against him; he may take squires from the caravan and give them to the brothers who he sees are in need of them, and place caravan squires in the horse caravan. And if the Standard Bearer assembles a chapter of squires, and the Under-Marshal wishes to go to it, he may hold the chapter and may punish the squires if he wishes. And all the squires who have been lent to craftsman brothers or to brothers who have only one horse, should go to the Standard Bearer when the order is called for the caravan squires to go there.


Here Begin the Retrais of the Standard Bearer[edit | edit source]

177. The Standard Bearer should have two horses and a tent and the same rations as the convent; and the pack animals should carry the tent; and all the squires of the house are under his command wherever he happens to be; he should engage them and hear their vows, and should tell them all the laws of the house, and the things for which they may be expelled from the house, put in irons and flogged; and ensure that they are paid when they have served their term. And he may hold chapter and assemble them whenever he pleases and there is need, and he may punish those who have committed a crime against him, in the manner which is established in the house; and he should ensure that they are given barley, straw and lodging. The officers in charge of the grain store and the sentries are under his command and should each have one horse.

178. And if the brothers are together and they send their horses and squires to the house's baggage train or pasture, or to another communal area, the Standard Bearer should lead them out and back in a troop, a piebald banner at the head of the troop. And wherever the squires and brothers eat in the convent, the Standard Bearer should keep table; and wherever the brothers are camped and the squires take rations, they should not mix with them if they do not wish.

179. When the convent is on the march, the Standard Bearer should go in front of the banner and should have a squire or sentry carry it, and should lead the line of march in such a way as the Marshal commands. And in time of war, when the brothers go in squadrons, a turcopole should carry the banner, and the Standard Bearer should form the squires into a squadron. And if the Marshal and the brothers charge, the squires who lead the destriers[1] should charge behind their lords, and the others should take the mules which their lords ride and should remain with the Standard Bearer. And he should have a banner furled round his lance; and when the Marshal charges he should have the squires formed into squadrons and should unfurl his banner; and he should go after those who are attacking as best, as soon and in as orderly a fashion as he can, at a walk or amble, or whatever seems best to him.

  1. War horses which were led by squires and mounted by knights only when battle was joined.

Of the Sergeant Brothers, Commanders of the Houses[edit | edit source]

180. The sergeant brothers commanders of the houses should have one horse and the same rations as the convent; he may give four deniers to a brother, and may have one of their sergeants as a squire. And if it pleases the Standard Bearer to give him a squire, he may take him.

Of the Casalier Brothers

181. The casalier brothers should have two horses and one squire and the same ration of barley as the Master; and they may give four deniers to a brother; and may keep one girth for the horses that they ride.


How the Master and the Brothers Should Eat in the Convent[edit | edit source]

182. The Master and all the other strong and healthy brothers should eat at the convent's table and hear the blessing; and each brother should say one paternoster before he cuts his bread and not while he is eating. And when he has eaten he should give thanks to God for what He has given; and he should not speak until he has given thanks in the chapel if it is nearby, and in the same place if it is not nearby.

183. Neither the Master nor any other brother should have flasks of wine or water at the convent's table, nor allow any brother to bring them there. And if a secular man sends a gift of wine or meat, only the Master may send the present to the infirmary or wherever he pleases, except to the convent's table. And all the other brothers, if anything is presented to them, should send it to the Master if he is at the convent's table, and if he is not, to the brothers in the infirmary. And if the Master eats at another table or at the infirmary table, when he does not eat in the convent, the gift should be sent to him.

184. If it happens that anyone gives beef and mutton to the convent's table, the commander of the house should place those who do not eat beef in one area of the table, except the Master and the chaplain. Each brother may ask for some of the sergeants' meat.

If anyone brings to the brothers raw or rotten meat, or meat which smells, they may take it back and it should be exchanged if there is sufficient.

185. Often, two kinds of meat are given to all the brothers in the convent, because he who does not eat one eats the other, as at Christmas and Easter, and at the two Shrovetides;[1] and three kinds of meat when the houses have sufficient, and the commanders wish it. And the servings should be communal as is written for the Commander of the Victuals.

186. On the days when they do not eat meat they should have two cooked dishes; but if they are given either cheese or fish they should have only one cooked dish, if the commanders do not wish to give them two. But at the two Shrovetides they should be given two or three dishes, so that he who does not want one may have the other. And when it comes to Sundays, Tuesdays or Thursdays, it is usual to give them fresh or salted fish, or something else to be eaten with bread. But if they have fish on Monday, Wednesday, Friday or Saturday, the commander of the house may take away from them one of the cooked dishes if he wishes, if he pays for the fish he gives them.

187. It is usual on Fridays to give them one cooked dish and then green vegetables or something else to be eaten with bread; and each brother may ask for what is eaten at the convent's table and what is given to the other brothers. But each brother should speak quietly and keep silence, and listen to the clerk who reads the lesson. And each may give some of his food to those around him, but only as far as he can stretch out his arm.

188. The Master may give some of his food to the brothers who eat on the floor and do their penance. And for this reason enough food for four brothers should be put in the Master's bowl, either meat, fish or anything else to be eaten with bread; neither the Master nor anyone else should have any other food, to eat or drink, except what is given communally to the brothers of the convent. Nor should any brother have his own place at the convent's table, except the Master and the chaplain brother who eats next to him. Wherever the Master is, three paupers should eat of the brothers' food, four in each major house and castle, for love of God and the brothers. When the bell sounds, the chaplain brother, the paupers and all the knight brothers may sit, and the sergeant brothers should wait until the small bell is rung, and then they should sit. They should fill the table on the inside and then on the outside. Cups, bowls and napkins should be communal, except for the Master and the chaplain brother who have been permitted cups.

189. When the convent has three dishes of meat or other food, the household should have two. But the turcopoles and all those who eat at their table should have what is eaten by the convent. And the paupers who are fed at the house where they are established should have as much meat and other food as the brothers of the convent.

  1. The Templars observed two fasts per year (cf. §76 and 351), before Easter and before Christmas. The two Shrovetides were Shrove Tuesday and the Sunday before St Martin's Day (11 November).

The Retrais of the Infirmarer Brother[edit | edit source]

190. The Infirmarer brother should have so much good sense as to ask the sick brothers who cannot eat, and dare not, from the communal food of the infirmary, which food they are able to eat, and they should tell him when he asks them; and he should prepare and give to them as much of the communal food of the infirmary as they can eat. And especially for those brothers who are feeble, suffering and recuperating from illness he should do as is said above. And to those who have quartan fever[1] he may give meat every weekday except Friday, likewise from the fast of St Martin until Advent, and during Advent on three days a week.

191. All the sick and ageing brothers who cannot tolerate the food of the convent should eat at the infirmary table; and the healthy brothers, when they are bled, should eat only three times. And if a brother who has been bled, or an elderly one, or one who has quartan fever asks for the food of the convent, he should be given it. But to those other brothers who eat according to their illness, none of it should given, except to see if they can endure the [food of the] convent; and for this reason they may be given it once or twice. And if they can tolerate it, they should go and eat in the convent.

192. Not lentils, nor shelled broad beans, nor cabbage that has not flowered, nor beef, nor trout, nor nanny-goat, nor billy-goat, nor mutton or veal, nor eels should be given to the infirmary table, except when the convent eats it, or those whom we have mentioned above, or when any brother eats at the invitation of anyone who may invite him to do so. Cheese may not be given as a dish in the infirmary.

193. When the Master wishes to eat at the infirmary table he should ask the Infirmarer to prepare the food. And on the table nearest the infirmary should be placed a napkin, wine and water in flasks, and a glass goblet; and then the Infirmarer brother should prepare so much food that all the other brothers may be nourished by him.

No brother who eats at the infirmary table may have glass flasks or goblets, unless it is for a worthy man or great friend of the house.

194. All the brothers who cannot hear the hours or go to the chapel because of their illness should go and sleep in the infirmary. But it is a good thing if they confess and take communion beforehand, and that they ask the chaplain for extreme unction if necessary. Moreover, only the Master may sleep in his room when he is ill. And each brother, when he is ill, may eat three times in his own bed, if he wishes: that is to say, the day he cannot go to the chapel because of his illness, the next day until vespers, and then he should go to the infirmary if he has not recovered. But those brothers who suffer from dysentery, or a serious wound, or vomiting, or delirium, or any other grave illness which the other brothers cannot tolerate, should be given a room as near as possible to the infirmary until they are fully recovered and the other brothers can tolerate their presence.

195. The Infirmarer brother should have as much food prepared for the brothers who lie in the infirmary as each asks for, if he can find it in the house or for sale in the town, and syrup if they ask for it. And the Infirmarer may give them permission to let blood and shave their heads. But to shave their beards, or cut into mortal wounds, or to take medicine, permission must be obtained from the Master or from the one who takes his place.

196. The commander of the house should provide the Infirmarer brother with whatever is necessary for the infirmary table, and for the infirmary where the brothers lie sick; and he should place under his command the cellar, the large kitchen, the oven, the pigsty, the henhouse and the garden. And if the commander does not wish to do this, he should give to the Infirmarer brother as much money as is necessary for the needs of the infirmary.

The Commander of the Land should ensure that the brothers have what they require, and the means with which to buy the medicines they need.

197. When brothers leave the infirmary, they should firstly go to the chapel to hear mass and the divine office of Jesus Christ, and afterwards they may eat three times in the infirmary, and then they may leave, if they are recovered to such an extent that they can go to the chapel to hear all the hours. And then they should eat at the infirmary table until they can safely eat the food of the convent.

The Commander of the Land, or the Master, should find a doctor for the sick brothers so that he may visit them and advise them on their illnesses.

  1. A fever characterised by a paroxysm every third (or, by inclusive reckoning, every fourth) day.

Election of the Grand Master[edit | edit source]

On the Election of the Master of the Temple

198. When the Master of the Temple dies and God summons him, if he dies in the Kingdom of Jerusalem, and the Marshal is present, he remains in place of the Master, and should hold chapter because of the office of the Marshalcy that he holds until he and the convent and all the baillis from this side of the sea have determined and elected a Grand Commander who will hold the office of Master. And so he should assemble all the worthy men of the baillie, and should ask all the prelates of the land and the good people of religion to be at his funeral and interment. And with a great lighting of candles his service should be celebrated, and he should be buried with great honour. And this lighting of candles is granted to him only, in honour of his Mastership.

199. And all the brothers who are present should say two hundred paternosters during the next seven days, and all the brothers in the same baillie as that house should do likewise; and so they should be there unless it is not suitable for them to remain for any reason. And one hundred paupers should be fed for the sake of his soul at dinner and at supper. Afterwards, his equipment should be distributed as if for any other brother of the convent, except his clothes and night clothes, which should go to the Almoner, and should be given entirely to the lepers, for love of God, as he did with his old clothes when he took new ones.

200. As soon as possible afterwards, the Marshal should inform all the commanders of the provinces this side of the sea of the Master's death, so that they may come to advise the house on a given day and elect a Grand Commander who will take the place of the Master. And if it can be done without great harm to the house, the election of the Master should be celebrated in Jerusalem or within the Kingdom. For he is the head of the house and the chief province of all the Temple.

201. But if it happens that the Marshal or all the convent is in the land of Tripoli or Antioch, and the Master dies there, what is said above for the Marshal of the Temple in the Kingdom of Jerusalem should be understood for each and both of these two commanders of these two provinces. Just as the Marshal should hold chapter to elect the Grand Commander if it happens in the Kingdom of Jerusalem, the Commander of the land of Tripoli or Antioch should act in the same way. And if he dies in the Kingdom of Jerusalem and the Marshal is not in the Kingdom, the Commander of the Kingdom of Jerusalem should arrange his funeral like one of the other commanders of the provinces, and should inform the Marshal, the convent and the other commanders of the Master's death as soon as possible, in the name of the Holy Trinity.

202. And if the Grand Commander who is to take the place of the Master is within the Kingdom of Jerusalem, the Marshal should hold chapter as is said above, and he[1] should be elected by the common consent and will of all the brothers or of the majority, on behalf of and in the name of God.

203. The Grand Commander should retire apart with the Marshal and the commanders of the three provinces, if they can be present, and are not prevented by canonical impediment with the other worthy baillis, and those others who to him and to the other worthies it seems that they should be called to give advice, and by no means all. And together with them he should decide the time and day on which they may suitably assemble to make the election. And each of the commanders of the provinces should come on the appointed day, without being sent for, with a party of worthy men from his baillie whom he may bring without harm.

204. And from that day on, the Grand Commander should carry the Master's seal and issue all the commands of the house in place of the Master until such time as God has provided the house with a Master and governor. And so he should be obeyed like the Master if he were alive.

205. And all the brothers of the Temple overseas should fast for three Fridays on bread and water, from that moment until the day appointed for the election. And from that day on each commander should go to his baillie and take care of the work of the house in the finest and best way that God will show him, and should ask and command his brothers to pray that God advise the house in the matter of a Father and Master. And this same request should be made to all good people of religion.

206. When the day for the election of the Master arrives, the convent and all the baillis, as is given above, should assemble in the appointed place, according to what seems good to them. And after matins on the day the election is to take place, the Grand Commander should summon the majority of the worthy men of the house, but not all the brothers, and they should with advice select two or three worthy men of the house, and more if necessary, who are brothers and the best-known; and they should be ordered to leave the council, and they should obey.

207. And afterwards, the Grand Commander should ask them, and the one on whom all the council, or the majority agrees, will be the Commander of the election. Then, he should recall them and make known to the one who is elected that he is made the Commander of the election of the Master on behalf of God. And the one who is elected should be such that he loves God and justice, and should be able to speak all languages and to all the brothers; he should love peace and concord within the house, and should not encourage differences. And all the thirteen electors of the Master should be such, from divers provinces and divers nations. And before they leave the council, the Grand Commander should give himself and all the other brothers of the council, a knight brother as a companion, as is given above. And this council and this assembly should always be held without change.

208. After matins on the day of the election, so that they may stay awake to pray to God until daybreak, henceforth the two brothers should go to the chapel to pray that God guide and counsel them, so that they may perfectly and according to His will accomplish the office and command with which they are charged. And each one should pray to himself and they should not speak to any other brother, nor any other brother speak to them; nor should they assemble together unless it is to speak of that thing which they have to decide. And they should stay all night in prayer and discuss the business of the election, and none of the other brothers of the council should leave, and those who are ill should rest in their beds and pray that God advise the house, and the other healthy brothers according to the strength of their bodies should be at their prayers until daybreak.

209. When the bell has rung for prime and the brothers have gone to the chapel to hear prime, and the mass of the Holy Spirit has been sung with great devotion, and terce and sext heard, they should enter the chapter silently and humbly and hear the sermon and prayer said according to the custom of the Order of Knighthood. And afterwards, the Grand Commander should ask and command the brothers to call upon them the grace of the Holy Spirit, through which they may have such a Master and shepherd by whom the house and all the Holy Land may be advised, and in whose service the house is established and ordained. And all the brothers should kneel on the ground and say those prayers which God has taught them.

210. And afterwards, the Grand Commander should have the Commander of the election and his companion come before him and all the chapter, and should charge them in virtue of obedience with this office which is given above, in peril of their souls and with the reward of Paradise, that they may have all wisdom and all understanding to elect their companions who will be with them in that office. And so he should order them also not through mercy, nor hatred, nor love, but seeing only God before their eyes, to choose such companions by their wisdom, who strive for the peace of the house as is said of them above, and they should leave the chapter.

211. And these two brothers should choose another two brothers so that they are four. And these four should choose another two brothers so that they are six. And these six brothers should choose another two brothers so that they are eight. And these eight brothers should choose another two brothers so that they are ten. And these ten brothers should choose another two so that they are twelve, in honour of the twelve apostles. And the twelve brothers should elect together the chaplain brother to take the place of Jesus Christ; he should endeavour to keep the brothers in peace and love and in harmony: and they will be thirteen brothers. And of these thirteen, eight should be knight brothers, four sergeant brothers and the chaplain brother. And these thirteen brother electors should be as is given above for the Commander of the election, from divers nations and countries, in order to keep the peace of the house.

212. Afterwards, all the thirteen electors should go before the Commander and the brothers, and the Commander of the election should ask all the brothers together and the Grand Commander to pray to God for them, for they are charged with a heavy task. And straightaway all the assembled brothers should throw themselves on the ground in prayer and pray to God and all the saints, through whom the house had its beginning, that He advise them and indicate such a Master as He knows the house and the Holy Land require.

213. Afterwards, all thirteen should stand up in front of the Grand Commander, and he should command each and all of the thirteen electors in that office with which they are enjoined, to have God before their eyes and strive for nothing but the honour and benefit of the house and the Holy Land. And that person who seems most beneficial to all or to the majority they will not fail to put in that office which is the Master's, out of hatred or any ill will. And he who does not seem beneficial to all or to the majority, neither out of any favour or love should they call or elect him to hold such a high office as that of Master.

214. And this order should be given to all the thirteen electors in front of the whole chapter by the Grand Commander in this way: 'We implore - on behalf of God and My Lady St Mary, and My Lord St Peter, and all the saints of God, and on behalf of all the chapter, in virtue of obedience, under pain of the grace of God that on the Day of Judgement, if you act in this election in a manner in which you should not, you will be held to give account and reasons before the face of God and all these saints - that you elect that brother of the Temple who seems to you most worthy and beneficial and most acceptable to all the brothers and to the house and the Holy Land and who is of the best reputation.'

215. And the Commander of the election should ask the Grand Commander and all the brothers to pray to God for them, that He advise them. And all the thirteen electors will leave the chapter together and will go to such a place as is suitable for the election.

216. In the name of the Holy Trinity, that is of the Father and of the Son and of the Holy Spirit. Amen. - There they will begin to treat of the election and to name the persons who it seems to them beneficial to elect as Master. Firstly, the persons of the brothers who are this side of the sea, either in the convent or in the baillies. And if it happens that God wishes that he is found beneficial to hold that office, and he has the common accord of all thirteen or of the majority, that one will be elected Master of the Temple. But if it happens that the most beneficial person is found in a land across the sea, with the agreement of all thirteen or of the majority, that one will be elected Master of the Temple.

217. And if it happens, from which God protect them, that the thirteen brothers are divided into two or three groups and are not in agreement, the Commander of the election, with any of the other worthy men, should go to the chapter in front of the Commander and all the brothers, and should request them to pray that God direct them; without withholding any word of the discord which is among them, from which God protect them. And these prayers should be offered several times, at the request of the electors. And all the brothers should kneel and bow down on the ground, and pray that the grace of the Holy Spirit advise and direct the electors to appoint a Master. - Afterwards, they should return to their companions in the place chosen for the election.

218. And if it happens that they are able to agree on the person to elect, he is Master who by common agreement of the majority is named and elected.

And he who is thus communally elected, if he is this side of the sea, as we have said above, and is in the chapter with the other brothers, all the thirteen electors should go before the Commander and all the other brothers of the chapter.

219. And the Commander of the election should say, for himself and all the companions together, to all the brothers: 'Good sirs, give thanks to Our Lord Jesus Christ and to My Lady St Mary and all the saints, that we are all together in agreement. And so we have, on behalf of God, elected according to your orders the Master of the Temple; do you give your assent to what we have done?' And they should say all together and each one for himself. 'Yes, on behalf of God.' - 'And do you promise to obey him all the days of his life?' - And they should reply: 'Yes, on behalf of God.'

220. Afterwards, the Grand Commander should be questioned using this formula: 'Commander, as God and we have elected you as Master of the Temple, do you promise to be obedient to the convent all the days of your life and to keep the good customs and practices of the house?' and he should reply: 'Yes, if it please God.' And this question should be put by three or four of the most worthy men of the house.

221. And if the elected person is present, he should go to speak to him in this manner and name him by his name, and say: 'And we, in the name of the Father and of the Son and of the Holy Spirit, have elected and elect you Master, brother N...' - And then the Commander of the election should say to the brothers: 'Good lord brothers, give thanks to God; here is our Master.' And immediately the chaplain brothers should begin the Te Deum laudamus. And the brothers should immediately rise and take the Master with great devotion and great joy, and carry him in their arms to the chapel, and offer him to God before the altar, whom He has provided for the governance of the house; and he should be kneeling in front of the altar while prayers are said to God for him. And the chaplain brothers should say:

222. Lord have mercy upon us. Christ have mercy upon us. Lord have mercy upon us.

Our Father ... And lead us not into temptation. R. But deliver us from evil. Make safe your servant. R. My Lord, who puts his trust in you. Send to him, Lord, help from the sanctuary. R. And watch over them out of Zion.

Be to him, Lord, a tower of strength. R. In the face of the enemy. Lord, hear my prayer. R. And let my cry come to you. The Lord be with you. R. And with your spirit.

Prayer

Let us pray. Almighty and everlasting God, have mercy upon your servant and lead him according to your mercy in the way of eternal salvation, that, you being willing, he may desire those things pleasing to you and perfect them in all virtue, through Our Lord ...

223. All the things which have been said and recounted between the brother electors should be kept secret and concealed like the chapter; for great scandal and great hatred may spring from it, for whoever would allow to be repeated the words which have been said and recounted among the brothers.

  1. I.e. the Grand Commander.

Penances[edit | edit source]

These are the Things for Which a Brother of the House of the Temple May be Expelled from the House


On Simony[edit | edit source]

224. The first thing for which a brother of the Temple may be expelled from the house is simony, for a brother who enters the house through simony should be expelled because of it; for he cannot save his soul. And simony is committed by gift or promise to a brother of the Temple or to another who may help him to enter into the Order of the Temple.


On Disclosing the Affairs of the Chapter[edit | edit source]

225. The second thing is if a brother discloses the affairs of his chapter to any brother of the Temple who was not there, or to any other man.[1]

  1. Keeping the secrecy of the chapter was not unique to the Templars, although it formed the basis for one of the accusations laid against them which led to their dissolution.

On He Who Kills or Causes to be Killed a Christian Man or Woman[edit | edit source]

226. The third thing is he who kills or causes to be killed a Christian man or woman.


On Theft[edit | edit source]

227. The fourth thing is theft, which is understood in several ways.


Whoever Leaves a Castle or Fortified House Except by the Gate[edit | edit source]

228. The fifth thing is whoever leaves a castle or fortified house by any other way except by the prescribed gate.


On Conspiracy[edit | edit source]

229. The sixth thing is to conspire; for conspiracy is committed by two or more brothers.


On the One Who Flees to the Saracens[edit | edit source]

230. The seventh thing is he who leaves the house and goes to the Saracens; (he will be expelled from the house).


On Heresy[edit | edit source]

231. The eighth thing is heresy, or whoever goes against the law of Our Lord.


On the One Who Leaves his Banner for Fear of the Saracens[edit | edit source]

232. The ninth thing is if a brother leaves his banner and flees for fear of the Saracens; (he will be expelled from the house).


These are the Things for Which a Brother of the Temple Loses his Habit[edit | edit source]

Part of Penalties

Whoever Disobeys the Commandment of the House[edit | edit source]

233. The first thing is, if a brother disobeys the commandment of the house and persists in his folly, and does not wish to carry out the order he has been given, his habit should be taken from him, and he may be put in irons; and if he repents before his habit has been removed, and no harm has come to the house, the habit is at the discretion of the brothers, whether to take it from him or let him keep it. For it is said in our house that when a brother is commanded to do the work of the house, he should say, 'On behalf of God.' And if he says, 'I will not do it,' immediately that commander should assemble the brothers and hold chapter, telling the elders of the house that the habit may be removed from him because he has disobeyed the order; for the first promise that we make is obedience.


On a Brother Who Strikes Another Brother[edit | edit source]

234. The second thing is, if a brother lays his hand on another brother out of anger or wrath, he should not keep his habit; and if the blow is serious, he may be put in irons. And so he should not carry the piebald banner, nor the silver seal, nor take part in the election of a Master; and this has been done many times. And before the fault is examined, he should be absolved, for he is excommunicated; and if he is not absolved of it, he should neither eat with the brothers nor go to the chapel. And if he strikes a man of religion or a clerk, he should be absolved before the fault is examined.


On a Brother Who Strikes a Christian Man or Woman[edit | edit source]

235. The third thing is, if a brother strikes a Christian man or woman with a sharp instrument or a stone, or stick, or with anything with which he may kill or wound with one blow, the habit is at the discretion of the brothers, whether to take it from him or let him keep it.


On a Brother Who has Contact with a Woman[edit | edit source]

236. The fourth thing is if a brother has contact with a woman, for we consider guilty a brother who enters an evil place, or a house of iniquity, with a sinful woman, alone or in bad company; he may not keep his habit, and he may be put in irons. And he should not carry the piebald banner, or the silver seal, nor take part in the election of a Master; and this has been done several times.


On a Brother Who Falsely Accuses Another Brother of Something for Which he Should be Expelled from the House[edit | edit source]

237. The fifth thing is, if a brother accuses another brother of something for which he may be expelled from the house if he is guilty, if the brother who accuses him cannot prove it, he may not keep his habit, after he makes him plead for mercy in chapter; and if he repents in chapter, the habit is at the discretion of the brothers, whether to take it from him or let him keep it; and unless he makes him go to chapter, he may not have back his habit whatever he may say, even if he repents and does not wish to persist in his folly.


On a Brother Who Puts Blame on Himself[edit | edit source]

238. The sixth thing is, if a brother falsely accuses himself in order to have permission to leave the house, and is found guilty, he may not keep his habit.


On a Brother Who Asks Permission[edit | edit source]

239. The seventh thing is, if a brother asks permission in chapter to go and save his soul in another order, and they do not wish to give it to him, and he says he will leave the house, the habit is at the discretion of the brothers, whether to take it from him or let him keep it.


On a Brother Who Says He Will Go to the Saracens[edit | edit source]

240. The eighth thing is, if a brother says he will go to the Saracens, even if he says it out of anger or wrath, the habit will be at the discretion of the brothers, whether to take it from him or let him keep it.


On a Brother Who Lowers the Banner in Battle[edit | edit source]

241. The ninth thing is, if a brother of the Temple who carries the banner in battle lowers it in order to strike, and no harm comes of it, the habit is at the discretion of the brothers, whether to take it from him or let him keep it. And if he strikes with it and harm comes of it, he may not keep his habit, and so it may be decided to put him in irons; he may never carry the banner or be a commander in battle.


On a Brother Who Carries the Banner and Charges Without Permission[edit | edit source]

242. The tenth thing is, if a brother who carries the banner charges without the permission of the one who may give it, if he is not at that time surrounded or in a place where he cannot obtain permission as is given in the retrais, the habit is at the discretion of the brothers, whether to take it from him or let him keep it. And if great harm comes of it, it may be decided to put him in irons; he may never carry the banner or be a commander in battle.


On a Brother Who Charges Without Permission[edit | edit source]

243. The eleventh thing is, if a brother who is in battle charges without permission, and harm comes of it, the habit is at the discretion of the brothers, whether to take it from him or let him keep it. But if he sees a Christian in peril of death, and his conscience tells him that he can help him, as it is given in the retrais, he may do so. But in no other circumstances should a brother of the Temple charge without permission.


On a Brother Who Refuses the Food of the Temple to Another[edit | edit source]

244. The twelfth thing is, if a brother refuses the bread and water of the house to another brother, coming or going, so that he does not let him eat with the other brothers, he should not keep his habit: for when a man is made a brother, he is promised the bread and water of the house, and no-one may take them from him for anything that he does, except as is established in the house. Or whoever refuses to open the gate to a brother so that he may not enter within the gate.


On a Brother Who Gives the Habit to a Man to Whom he Should Not[edit | edit source]

245. The thirteenth thing is, if a brother gives the habit of the house to a man to whom he should not give it, or to anyone to whom he has not the authority to give it, or without the consent of the chapter, he may not keep his habit. And he who has the authority to give it may not take it away from him without the consent of the chapter, and if he does so he may not keep his habit.


On a Brother Who Takes Something from Another, for Which he Helps him to Become a Brother[edit | edit source]

246. The fourteenth thing is, if a brother takes something from a secular man, for which he should help him to become a brother of the Temple, he may not keep his habit because of it: for he commits simony.


On a Brother Who Breaks the Seal of the Master or of Another[edit | edit source]

247. The fifteenth thing is, if a brother breaks the seal of the Master or of the one who takes his place, without the permission of the one who may give it, the habit is at the discretion of the brothers, whether to take it from him or let him keep it.


On a Brother Who Breaks a Lock[edit | edit source]

248. The sixteenth thing is, if a brother breaks a lock without the permission of the one who may give it, and no other harm comes of it, the habit is at the discretion of the brothers, whether to take it from him or let him keep it.


On a Brother Who Gives the Alms of the House to a Secular Man[edit | edit source]

249. The seventeenth thing is, if a brother of the Temple gives the alms of the house to a secular man, or to anyone except a brother of the Temple, without the permission of the one who may give it, his habit is at the discretion of the brothers, whether to take it from him or let him keep it. And if the thing is great, or if he alienates land, he may not keep that habit; and because of the great harm to the house, it may be decided to put him in irons.


On a Brother Who Lends Anything Belonging to the House without Permission[edit | edit source]

250. The eighteenth thing is, if a brother lends anything belonging to the house without the permission of the one who may give it, in a place where the house may lose it, he may not keep the habit; and the loan may be so great, and in such a place, that he will be put in irons.


On a Brother Who Lends his Horse to Another Brother Without Permission[edit | edit source]

251. The nineteenth thing is, if a brother lends his horse to another brother in any place where he cannot go without permission, and the horse is lost, or dies, or is wounded, the habit is at the discretion of the brothers, whether to take it from him or let him keep it. But he may lend it for pleasure in the town where he is.


On a Brother Who Places Things Belonging to Another with Those of the House[edit | edit source]

252. The twentieth thing is, if a brother places the things of another with those of the house, by which the lords of the lands will lose their rights over them, the habit is at the discretion of the brothers, whether to take it from him or let him keep it.


On a Brother Who Knowingly Says that the Things of Another Belong to the House[edit | edit source]

253. The twenty-first thing is, if a brother knowingly says that the lands or goods of another belong to the house and they do not, and it is proven that he did it out of malice or covetousness, the habit is at the discretion of the brothers, whether to take it from him or let him keep it. But if his conscience tells him to, he may say so or give a guarantee without coming to harm.


On a Brother Who Kills, or Wounds, or Loses a Slave[edit | edit source]

254. The twenty-second thing is, if a brother kills, or wounds, or loses a slave through his own fault, the habit is in the hands of the brothers, whether to take it from him or let him keep it.


On a Brother Who Kills, or Wounds, or Loses a Horse[edit | edit source]

255. The twenty-third thing is, if a brother kills or wounds a horse, or loses it through his own fault, the habit is in the hands of the brothers, whether to take it from him or let him keep it.


On a Brother Who Hunts, and Harm Comes of It[edit | edit source]

256. The twenty-fourth thing is, if a brother hunts, and harm comes of it, the habit is at the discretion of the brothers, whether to take it from him or let him keep it.1


On a Brother Who Tries Out His Arms[edit | edit source]

257. The twenty-fifth thing is, if a brother tries out his arms and equipment and harm comes of it, the habit is at the discretion of the brothers, whether to take it from him or let him keep it.


On a Brother Who Gives Away any Animal Except a Dog or Cat[edit | edit source]

258. The twenty-sixth thing is, if a brother from the sheepfold or the stable gives away any animal except a dog or cat, without the permission of his commander, the habit is at the discretion of the brothers, whether to take it from him or let him keep it.


On a Brother Who Builds a New House without Permission[edit | edit source]

259. The twenty-seventh thing is, if a brother builds a new house of stone or lime without the permission of the Master or of the Commander of the Land, the habit is at the discretion of the brothers, whether to take it from him or let him keep it. But other ruined houses he may repair without permission.


On a Brother Who Knowingly Causes Loss to the House[edit | edit source]

260. The twenty-eighth thing is, if a brother knowingly or through his own fault causes loss to the house, of four deniers or more, the habit is at the discretion of the brothers, whether to take it from him or let him keep it: for all loss is forbidden to us. And the loss may be so great that he may be put in irons.


On a Brother Who Passes Through the Gate with the Intention of Leaving the House[edit | edit source]

261. The twenty-ninth thing is, if a brother passes through the gate with the intention of leaving the house, and then repents, he could forfeit the habit; and if he goes to the Hospital, or anywhere else outside the house, the habit is at the discretion of the brothers, whether to take it from him or let him keep it. But if he spends one night there he may not keep the habit.

On a Brother Who Leaves the House and Sleeps Two Nights Outside

262. The thirtieth thing is if a brother leaves the house and goes away, and sleeps two nights outside the house, he will lose his habit because of it, and should not recover it for a year and a day. And if he keeps the things which are forbidden for more than two nights, he will be expelled from the house.

On a Brother Who Wilfully Gives Back his Habit, or Throws it Out of Anger

263. The thirty-first thing is, if any brother wilfully gives back his habit or throws it to the ground out of anger, and does not wish to pick it up despite the pleas and requests made to him, and other brothers pick it up before him, he will lose his habit, and should not recover it for a year and a day. But if he willingly picks it up before them, it will be at the discretion of the brothers, whether to take it from him or let him keep it.

264. And if by any chance he does not wish to pick it up, and any brother takes the habit and places it round the neck of the brother who has given it back, that brother will lose his own: for no brother should give back the habit nor make a brother outside the chapter. And the one to whom the habit is returned in this way will be at the mercy of the brothers, whether to take it from him or let him keep it.1

265. And in all the other things - except the last two, the one who sleeps two nights outside the house, and the one who wilfully gives back his habit, which are a year and a day as we have said above - the other faults of the habit are at the discretion of the brothers, according to the fault and the conduct of the brother, whether to take it from him or let him keep it.

264.1 Cf. §224 where a brother who enters the Order through simony is punished by expulsion from the Order.

266. And when a brother's habit is considered, it is taken from him as is said in the house; and if a brother has his habit taken from him, then he is quit of all the penances that he had to do.

And when the habit is taken from a brother and he is put in irons, he should lodge and eat in the Almoner's house and does not have to go to the chapel; but he should say his hours, and should work with the slaves. And if he dies whilst doing his penance, he should be given the service of a brother.

And no brother who does not have the authority to make a brother has the authority to remove the habit without the permission of the one who may give it.

These are the Faults Which May be Examined by the House of the Temple

267. The first thing is being expelled from the house; and so there are things for which he may be put in irons and in perpetual imprisonment.

The second thing concerns the habit; and so there are things for which he may be put in irons.

The third thing is, when any brother is allowed to keep his habit for love of God, he is on three days until God and the brothers release him; and he should be made to do his penance at once without delay.

The fourth thing is two days, or three days the first week.

The fifth thing is two days only.

The sixth thing is one day only.

The seventh thing is on Fridays and corporal punishment.

The eighth thing is when a brother's sentence is deferred before the Master or any worthy men of the house, in order to be guided in things of which the brothers may not be certain.

The ninth is when a brother is sent to the chaplain brother.

The tenth is when a brother is acquitted.

These are the Retrais of the Chaplain Brothers

268. The chaplain brothers should make the same promises as the other brothers; and should conduct themselves like the other brothers; except for the right of the paternoster, they should say the hours. And they should wear a closed robe, and shave their beards, and may wear gloves. And when they are in the presence of a dead brother, they should sing the mass and say the office,1 instead of the hundred paternosters.

And the chaplain brothers should be honoured, and given the best robes of the house, and should sit next to the Master at table, and should be served first.

269. The chaplain brothers should hear the confessions of the brothers; no brother should make confession to anyone else but him, because he may see the chaplain brother without permission. For they have greater power to absolve them on behalf of the pope than an archbishop.

268.1 I.e. the office for the dead.

270. If a chaplain brother sins, he should plead for mercy in his chapter like any other brother, without kneeling, and should do what the brothers decide. If a chaplain brother leaves the house and then returns, pleading for mercy at the gate, he should undress himself at the door of the chapter, and go before the brothers in chapter, and plead for mercy without kneeling. And if he does not do something for which he should be expelled from the house, he should be made to do his penance, and should be without his habit for a year and a day; and he should eat at the household's table without a napkin, and should observe all the fasts observed by the other brothers who are doing penance, until the brothers release him; and on Sundays he should go for corporal punishment, to the chaplain brother privately, and he should also receive all the punishment that he should; and he may sing privately during the week without music. And when the other brothers who are doing penance work with the slaves, the chaplain brother should say his psalter instead of working.

271. And if there is a chaplain brother who leads a wicked life, or who engenders discord between the brothers, or causes scandal, he may be more readily got rid of than another brother; for thus the pope commanded us when he gave us chaplain brothers.1 And if he does penance with his habit, he should eat at the turcopoles' table without a napkin. And he may do something for which he will be put in irons or in perpetual imprisonment.

These are the Things Which a Chaplain Brother May Not Absolve

272. These are the things for which a chaplain brother may not absolve a brother of the Temple. That is to say, if he kills a Christian man or woman.

The other is if a brother lays his hand upon another brother in such a way that he causes blood to flow from a wound.

The other is if a brother of the Temple lays his hand on any man of another order, either a clerk or a priest who is ordained in the Holy Church.

The other is if a brother is in orders and he renounces them when he enters the house, and afterwards confesses; and when he enters the house through simony.

273. The chaplain brother may not absolve them, for the pope has kept them in the Church of Rome; and for this reason it is proper that they be absolved by the patriarch or the archbishop or bishop of the country where they are.

Formulae of Profession

274. 'Are you willing to renounce the world?' R. 'I am willing.' - 'Are you willing to profess obedience according to canonical institution and according to

271.1 Innocent II's bull Omne datum optimum of 1139 gave the Templars permission to have their own chaplain brothers (see Introduction).

the precept of the lord pope?' R. 'I am willing.' - 'Are you willing to take upon yourself the way of life of our brothers?' R. 'I am willing.'

Then he who addresses him shall say: 'May God help and bless us'; the entire psalm is to be said.

275. Then he shall say his profession to him: 'I N... am willing and I promise to serve the Rule of the Knights of Christ and of His knighthood with the help of God for the reward of eternal life, so that from this day I shall not be allowed to shake my neck free of the yoke of the Rule; and so that this petition of my profession may be firmly kept, I hand over this written document in the presence of the brothers for ever, and with my hand I place it at the foot of the altar which is consecrated in honour of almighty God and of the blessed Mary and all the saints. And henceforth I promise obedience to God and this house, and to live without property, and to maintain chastity according to the precept of the lord pope, and firmly to keep the way of life of the brothers of the house of the Knights of Christ.'

276. Then he shall lay across the altar, and prostrate shall say: 'Receive me Lord in accordance with your word and let me live.' Then the others: R. 'And may you not confound me in my hope.' Then he shall say: 'The Lord is my light.' R. 'The Lord is the protector of my life.' Then: 'Lord have mercy upon us. - Christ have mercy upon us. - Lord have mercy upon us. - Our Father.' - Then the priest shall say: 'And [lead] us not ...'

The psalms: I have lifted up my eyes. - Reveal to us Lord. - Keep safe your servant. - May my supplication enter into your consideration, Lord. - I have gone astray like a lost sheep. - Behold how good. - Blessed be the name of the Lord. - Lord hear the prayer.

Prayer

277. Let us pray. - Receive, we beseech you, O Lord, this your servant fleeing to you from the tempests of this world and the snares of the devil, so that having been received by you he may happily enjoy both protection in the present world and reward in the world to come: through Christ ...

Prayer

278. Lord, who through yourself and our holy fathers have sanctioned especially the authority of the Rule, we ask your mercy that, calmed by the intercession of all your saints, you may look mercifully upon this your servant who has renounced the world, and you may turn his heart from worldly vanity and inspire him towards love of his eternal vocation, and pour out on him the grace which abides in you, so that, fortified by the aid of your protection, he may fulfil this which, you being willing, he promises, and, having completed the execution of his profession, he may deserve to attain those things you have deigned to promise to those who persevere in you.

285.1 I.e. Satan.

Conventual Life

Rules for the Day-to-Day Life of the Brothers

Unwritten Rules[edit | edit source]

The following are rules that were not written down, for the Templar Hunters. This is a group dedicated to the hunt and eradication of the Vampire threat. Even within the ranks of the Templar Knights they were unknown, only rumor. They were required to memorize these rules and enforce others knew them.

On Being Templar Hunters[edit | edit source]

77 For Hunters, the commandments written above as Rules are at the discression of the Master, to be followed when convenient.

78 All those who become a Hunter will gain no title, and those who had titles upon becoming a Hunter will lose them. Gaining a title once you become a Hunter forfeits your claim to be a Hunter.

79 At the Masters discretion, Those who show great promise as a Hunter may join as a Hunter, but never as a Brother to the Templars.

On a Templar Hunter[edit | edit source]

80 Actions of the Hunters are only know of their Master, Grand Master, those the Grand Master chooses to share, and the Pope. Actions are not to be shared by Hunters with anyone else.

81 No Hunter may be with woman or have child, but their families may raise children to be Hunters upon manhood. They will be awarded the seal of the Templar for their sacrifice to the needs of the Hunter.

82 Grand Master extended family may have families that raise child to manhood for the needs of the Hunters.

On a Templar Hunter's Hunt[edit | edit source]

83 At the Master discretion, all feasts and fasts are secondary to Hunters while on a Hunt. Great energy is needed to deal with the demon of the night, and our Savior Jesus Christ forgives their sin for doing His work.

84 A Vampire seen is a Vampire that must die. A Vampire can kill a whole village in a nights breath and one can be a greater threat than an army of men.

85 At the Master discression, A Vampire seen is not to be engaged if there is a loss of a tactical advantage. It is better for evil to survive, than to lose the war and let evil thrive.