TO
HIS ROYAL HIGHNESS
Prince Augustus Frederick
DUKE OF SUSSEX, EARL OF INVERNESS, K.G. D.C.L
&c. &c. &c. &c
Grand Prior of England,
THE FOLLOWING PAGES ARE DEDICATED
With every sentiment of Respect,
BY
His faithful and obedient Servant and Brother,
JAMES BURNES
NOTICE
The very limited number of copies comprising the First Edition of this Work were exhausted by presentations amongst the most Illustrious Individuals, – leaving only a few copies for the Author's numerous circle of friends and associates. To remove a disappointment very generally expressed by many intimate friends of the Author in this Country, he has been induced to print a Second Edition of the Work, which is now offered to the Public, with many Additions and Illustrations, – for one of which, in particular, – the plate of Sir Sidney Smith, – the Publishers are indebted to the kindness of Mr. Bentley.
Edinburgh, August 1840.
P. D. E. P
A. M. D. C
INSIG: ARMOR:
FRATRVM: SORORVMQVE:
ORDIN: ILLVSTR: TEMPLI:
MAGNO: INDIÆ:
SCOTIÆQVE: PRIORATV:
ANNO: ORD:
721
List of Chevaliers,
Whose Armorial Bearings are emblazoned upon the Gothic Gateway at the beginning of this Work, and to whom the Plate is affectionately dedicated by their Friend and Brother,
James Burnes.
Sir William Sidney Smith, G.C.B
&c. &c. &c. &c
Late Regent and Prince Magistral of the
Order of the Temple
James Burnes,
Knight of Aquitaine, and of the Royal Guelphic Order,
Grand Prior of India
Bailiff of Berne. Harris
INTRODUCTION
Having learned from some of those kind and esteemed Friends who lately presented to me a magnificent piece of Plate, in the name of the Free Masons of Scotland, on the occasion of my approaching departure for India, that I could not more suitably evince my sense of gratitude, than by leaving amongst them, as a token of remembrance, some Memoir of the Order of the Temple, with which they seem to consider me in some measure identified, I have, in compliance with their wish, devoted the very few hours of leisure I have had during the last month, to the preparation of the following Sketch; – and feel confident, that from an individual almost constantly engaged in arrangements for quitting his Native Country, and labouring under the most painful feelings, at the prospect of parting from his family, and those with whom he has lived in cordial terms of friendship during the last three years, nothing very finished or original will be expected; and I offer no apology, therefore, when I state, that a considerable portion of the following pages consists merely of an abridgement or reprint of an admirable, but not sufficiently known article, written by Mr. Keightly, on the History of the Templars, down to the period of the Persecution, in the Foreign Quarterly Review for 1828, followed by some Extracts from Laurie's Free-Masonry, and Mill's History of Chivalry.
The account of the present state of the Order has been taken from the official "Manuel des Chevaliers de l'Ordre du Temple," published both at Paris and Liverpool; as well as from information gathered either in foreign books, such as the "Acta Latamorum," in which all the Statutes, &c. were given to the Public in 1815, or from conversations with which I have been honoured by His Royal Highness the Duke of Sussex, Admiral Sir William Sidney Smith, General Wright, and other distinguished Templars, at home and abroad. For much of the information recorded in the Chapter on the Scottish Templars, I am under great obligations to Adam Paterson, and William Pringle, Esquires, both of whom furnished me with valuable Manuscripts. The latter of these gentlemen is the author of various papers on the Templars, in that valuable periodical, the Free-Masons' Review, nor was it until I had failed to induce him to give, in a continuous form, the result of his own researches on the subject, that I myself ventured to enter upon the present Work.
In conclusion, I have to express my warmest acknowledgments to my friend, W. A. Laurie, Esquire, Secretary to the Grand Lodge of Scotland, for many valuable notes and additions, – to whose taste and exertions this little Volume owes its appearance before the Public, and to whom personally I am indebted for many favours, which he would not wish me to particularise.
United Service Club,
Edinburgh, 28th May 1837.
THE HOSPITALLERS
A HOSPITALLER
CHAP. I.
The Hospitallers
The natural desire to visit places which have been the scene of memorable actions, or the abode of distinguished personages, had from a very early period drawn pious pilgrims from the east and the west to view those spots which had been hallowed by the presence of the Son of God. The toils and the dangers of the journey were unheeded, when set in comparison with the bliss of pouring forth prayer on Calvary, and bathing in the waves of Jordan, whose waters had consecrated the Saviour to his holy office. And, accordingly, we find that, so early as the ninth century, there was in the valley of Jehoshaphat, near the church of the Holy Virgin, an Hospital composed of twelve dwellings, for pilgrims from the west, which possessed corn lands, vineyards, and gardens, and an excellent library, established by the bounty of Charlemagne.
In the eleventh century, when the apprehension of the approaching end of the world, and appearance of Christ to judge mankind, had once more fanned the flame of pious pilgrimage which had been previously dying away, and men were hastening to the land where they expected to meet their Lord and Judge, there was built within the walls of Jerusalem an Hospital for the reception of Catholic pilgrims. This hospital stood within a very short distance of the church of the Holy Sepulchre, and, by the favour of the Egyptian Khalif, a church, dedicated to the Virgin, and afterwards called St. Maria de Latina, was erected close by it; there an abbot and several monks, who followed the rule of St. Benedict, received and entertained the pilgrims who arrived each year from the west, and furnished such of them as were poor or had been plundered by the roving Bedouins, with the means of paying the tax exacted by the unbelievers. Decorum not permitting the reception of female pilgrims, the brethren established without their walls a convent, dedicated to Mary Magdalene, where a pious sisterhood entertained the pilgrims of their own sex. The number of the pilgrims still continuing to increase, the abbot and his monks erected a new Hospitium near their church, which they placed under the patronage of St. John, the Patriarch of Alexandria, named Eleemon, or the Compassionate. This last Hospital had no independent revenues, but derived its income from the bounty of the abbot of the monastery of the Holy Virgin, and the alms of the pious.1
When, in 1099, Jerusalem was invested by the Crusaders, the Hospital of St. John was presided over by Gerhard, a native of Provence, a man of exemplary piety, and of a spirit of mild and universal benevolence, rarely to be found in that age; for while the city was pressed by the arms of the faithful, who sought for future glory by the extermination of those whom they deemed the enemies of God on earth, not merely the orthodox Catholic, but the schismatic Greek, and even the unbelieving Moslem, shared without distinction the alms of the good director of the Hospital of St. John. When the city was taken, the sick and wounded of the Crusaders received all due care and attention from Gerhard and his monks. The general favour they enjoyed with Godfrey de Bouillon and the other pilgrims now emboldened them to separate themselves from the monastery of St. Mary de Latina; and to pursue their labour of love alone and independent, they drew up a rule for themselves, to which they bound themselves to obedience in the presence of the patriarch, and assumed as their distinguishing dress, a black mantle, with a white cross of eight points on the left breast.2 They still remained obedient to the abbot of St. Maria de Latina, and according to the law of the church, they paid tythes to the patriarch.
This continued while the brotherhood was poor; but riches soon began to flow in upon them. Godfrey, whose very name suggests the ideas of virtue and piety, pure, if not always well-directed, struck with their simple and unassuming charity, bestowed on them his domain of Monboire, in Brabant, with all its appurtenances. His brother and successor, Baldwin, gave them a portion of the booty gained from the infidels; several pious princes and nobles followed these examples, and the Hospital of St. John soon saw itself in possession of extensive estates, both in Europe3 and Asia, which were managed by members of the society named Preceptors. Pope Pascall II, in 1113, relieved the Hospitallers from the burden of paying tythes to the patriarch of Jerusalem – confirmed by his Bull all donations made and to be made to them – and gave them authority to appoint a successor on the death of Gerhard, without the interference of any other secular or spiritual authority. The society now counted among its members many gallant knights who had come to the Holy Land to fight in the cause of their Saviour; and there, actuated by a spirit more accordant to his, had flung aside their swords, and devoted themselves to the attendance on the sick and poor among the brethren of St. John. One of the most distinguished of these was Raymond Dupuy, a knight of Dauphiné, who, on the death of the worthy Gerhard, was chosen to succeed him in his office.
It was Raymond who organized the order of the Hospitallers, and established the discipline of the order. His regulations afford a specimen of the manners and modes of thinking of his time; and some of them require to be noticed here, on account of their similarity with those of the Templars, shortly to be mentioned. The usual monkish duties of chastity and obedience were strictly enjoined; the brethren, both lay and spiritual, were directed to wear at least a linen or woollen shirt, but no expensive dress of any kind; above all, no furs; when they went to collect alms, they were, for fear of temptation, never to go alone, but always in parties of two or three; they were not, however, to select their companions, but to take such as the director should appoint them; wherever there was a house belonging to their order, they were to turn in thither, and nowhere else, and to take whatever was given them, and ask for nothing more; they were also to carry their lights with them, and wherever they passed the night, to set these burning before them, lest the enemy should bring on them some deadly danger. When the brethren were in the church, or in a private house, in the company of women, they were to take good heed to themselves and avoid temptation; for the same reason, they were never to suffer women to wash their head or feet, or to make their bed. If a brother had fallen into carnal sin, and his offence was secret, a silent penance was deemed sufficient; but if it had been public, and he was fully convicted of it, he was on Sunday, after mass, when the people were gone out of church, to be stript of his clothes, and there, by the director himself, or such of the brethren as he appointed, severely beaten with thongs or rods, and then expelled the order. Any brother possessed of money or valuables, who concealed them from the master, was severely punished, the money which he had secreted was hung about the offender's neck, and he was scourged by one of the brethren, in the presence of all those belonging to the house; he had then to do penance for forty days, during which time, on Wednesdays and Fridays, he had nothing but bread and water to support him. These regulations were made by Raymond, in the year 1118; a circumstance to be attended to, as some similar rules have been since made a ground of accusation against the Templars.
It is uncertain whether Raymond had any ulterior design of making the order of the Hospitallers a military one, but if such was his intention, he was anticipated. The kingdom of Jerusalem, over which Baldwin II. now ruled, had been in a very extraordinary state from the date of its conquest. It lay between two enemies, the Egyptians on the south, and the Turks on the north; and these Moslems, though of opposite and hostile sects, agreed in hatred of the Christians, and a desire to take Jerusalem – which was to them also the Holy City – out of the hands of the western infidels; the independent Arabs of the desert were also inimical to the Christians, and as fond of plunder as they have been at all periods of their history. Hence, the Holy Land was continually infested by predatory bands, who robbed and plundered all who fell in their way; the pious pilgrim who disembarked at Joppa or Acre, was fortunate if he reached the ultimate object of his journey in safety; and when he had visited all the consecrated places within the sacred walls, new perils awaited him on his way to bathe in the purifying waters of the Jordan, or to pluck in the gardens of Jericho the palm branch which he was to suspend in the church on his return.
THE TEMPLARS
"And on his brest a bloodie crosse he bore,
The deare remembrance of his dying Lord,
For whose sweete sake that glorious badge he wore,
And dead, as living, ever him ador'd;
Upon his shield the like was also scor'd,
For soveraine hope, which in his helpe he had.
Right, faithfull, true he was in deede and word:
But of his cheere did seeme too solemne sad;
Yet nothing did he dread, but ever was ydrad."
JACQUES DE MOLAY.
GRANDE MAITRE DE L'ORDRE DU TEMPLE.
CHAP. II.
The Knights Templars
It was in the year 1119, the twentieth of the Christian dominion in Syria, that nine pious and valiant Knights, the greater part of whom had been the companions of Godfrey de Bouillon, formed themselves into an association, the object of which was to protect and defend Pilgrims on their visits to the holy places. These Knights, of whom the two chief were Hugo de Payens and Godfrey de St. Omer, vowed, in honour of the sweet Mother of God, to unite Monkhood and Knighthood;4 their pious design met with the warm approbation of the King and the Patriarch, and in the hands of the latter they made the three ordinary vows of poverty, chastity, and obedience; and a fourth, of combating without ceasing against the heathen, in defence of Pilgrims and of the Holy Land; and bound themselves to live according to the rule of the canons of St. Augustine, at Jerusalem. The King assigned them for their abode a part of his palace, which stood close by where had stood the Temple of the Lord. He and his barons contributed to their support, and the abbot and canons of the Temple assigned them for the keeping of their arms and magazines the street between it and the royal palace, and hence they took the name of the soldiery of the Temple, or Templars. When Fulk, Count of Anjou, in the year following the formation of the society, made a pilgrimage to the Holy Land, the Order was even then in such repute that he joined it as a married brother, and on his return home remitted them annually thirty pounds of silver to aid them in their pious labours, and his example was followed by several other Christian princes.
For the first nine years after their institution, the Templars lived in poverty and humility, and no new members joined their society, which was eclipsed by that of St. John. Their clothing consisted of such garments as were bestowed on them by the charity of the faithful, and so rigorously were the gifts of pious princes applied by them to their destination – the benefit of pilgrims and of the Holy Land in general – that in consequence of their poverty, Hugo de Payens and Godfrey de St. Omer had but one war-horse between them. When the Order had arrived at wealth and splendour, its seal, representing two Knights mounted on one charger, commemorated this original poverty of its pious founders.
During the reign of Baldwin II. the kingdom was hard pressed by the Turks of Damascus, Mossul, and the neighbouring states, and the king had been a captive in their hands. On his liberation he sought every means of strengthening his kingdom, and as the Templars had displayed such eminent valour and devotion wherever they had been engaged, he resolved to gain them all the influence and consideration in his power. Accordingly he dispatched two of their members as his envoys to the Holy See, to lay before the Pope the state of the Holy Land, and also furnished them with a strong letter of recommendation to the celebrated Bernard of Clairvaux, the nephew of one of the envoys. Bernard approved highly of the object and institution of the Order. Hugo de Payens and five other brethren soon arrived in the west, and appeared before the fathers, who were assembled in council at Troyes, to whom Hugo detailed the maxims and the deeds of the Templars. The fathers expressed their approbation of all he said, the Order was pronounced good and useful, and same additions, taken from that of the Benedictines, were made to their rule. By the direction of Pope Honorius, the council appointed them a white mantle as their peculiar dress, to which Pope Eugenius some years afterwards added a red cross on the breast – the symbol of martyrdom. Their banner was of the black and white stripe, called, in old French, Bauseant (which word became their war-cry,) and bore the pious inscription, Non nobis, Domine, non nobis, sed nomini tua da gloriam.5 St. Bernard, if he did not himself draw up the rule of Order, had at least a considerable participation in it; throughout his life he cherished the Templars; he rarely wrote a letter to the Holy Land, in which he did not praise them, and recommend them to the favour and protection of the great.
Owing to the influence of Bernard, and the sincere piety and noble qualities of its founders, the Order rapidly increased in wealth and consequence. Many Knights assumed its habit, and with Hugo de Payens travelled through France and England, to excite the Christians to the sacred war. With Henry I. of England they met the highest consideration. Fulk, of Anjou, re-united himself to Hugo de Payens, and on the invitation of King Baldwin, prepared, though advanced in years, to set out for Palestine, to espouse the daughter of the king, and succeed him on his throne. Gifts in abundance flowed in on the Order, large possessions were bestowed on it in all countries of the west, and Hugo de Payens, now its Grand Master, returned to the Holy Land in the year 1129, at the head of three hundred Knights Templars of the noblest families in Europe, ready to take the field against the Infidels.
The Templars soon became, in fact, the most distinguished of the Christian warriors. By a rule of their Order, no brother could be redeemed for a higher ransom than a girdle or a knife, or some such trifle;6 captivity was therefore equivalent to death, and they always fought with Spartan desperation. The Bauseant was always in the thick of the battle; the revenue they enjoyed enabled them to draw to their standard valiant secular knights and stout and hardy footmen. The chivalry of St. John vied with them, it is true, in prowess and valour, but they do not occupy the same space in the History of the Crusades. The Templars having been from the outset solely devoted to arms, – the warm interest which St. Bernard, whose influence was so great, took in their welfare, – and the circumstance that the fourth King of Jerusalem was a member of their body, – all combined to throw a splendour about them which the Knights of St. John could not claim, but which also gave occasion to their more speedy corruption, and augmented the number of their enemies. Most writers, however, of the twelfth century speak respectfully of the Knights of the Temple, and those unsparing satirists, the Troubadours, never mention them but with honour. The history of the Order, as far as we can recollect, records only one instance of a Templar abjuring his faith, and that was an English Knight, Robert of Saint Albans, who deserted to Saladin, who gave him his sister in marriage on his becoming a Moslem; and in 1185, the ex-red-cross Knight led a Saracen army to the neighbourhood of Jerusalem, wasting and destroying the country with fire and sword.7
By the Bull, Omne datum optimum, granted by Pope Alexander III. in 1162, the Order of the Templars acquired great importance, and from this time forth, it may be regarded as totally independent, acknowledging no authority but that – before which the haughtiest monarchs bowed – of the supreme pontiff, who protected and favoured them as his champions against all who might dispute his will. It is therefore of importance to look at its constitution, and what were its revenues and possessions.
The Order of the Templars consisted of three distinct classes, not degrees– knights, chaplains, and service-brethren, to which may be added those who were attached to the Order under the name of affiliated, donates, and oblates.8 The strength and flower of the Order were the Knights; all its dignities and superior offices belonged to them. The candidate for admission among the Knights of the Temple was required to produce proof of his being the lawful issue of a Knight, or of one qualified to receive that distinction; and he must himself have already received the honour-conferring blow from a Secular Knight, for the Order was Spiritual, and, as members, could not deign to accept honour from a layman. The only exception was in the case of a bishop, who might draw his sword among the brethren of the Temple, without having been a secular Knight. The aspirant must moreover be free from debt, and, on admission, pay a considerable sum into the hands of the society.9 The most unlimited obedience to the commands of his superiors in the house and in the field of battle; the total abnegation of all interests but those of the society, (for the Templar could hold no property, could receive no private letter); the most unflinching valour, (for so long as a Christian banner waved in the field, the Templar, however severely wounded, must not abandon it), – were the duties of the Knights of the Temple. If he fled, disgrace and punishment awaited him; if he surrendered, he had to end his life amid the torments inflicted by the enraged Moslems, or to languish in perpetual captivity, for the Order never redeemed its members. Hence, then, the Templar was valiant as the fabled heroes of romance; hence prodigies of prowess, such as almost surpass belief, so frequently illustrate the name of the soldiers of the Temple. Every motive that could stimulate to deeds of renown combined to actuate the soldier-monk A Knight, he obeyed the call of honour and emulation; a Monk, (but the Templar was not, as some erroneously fancy, a Priest), he was, according to the ideas of the times, engaged in the service most acceptable to God.
The mode of reception into the Order corresponded with the dignity and importance of the character of a Knight Templar. Though a noviciate was enjoined by the original canons, in practice it was dispensed with; the candidate was, after all due inquiry had been made, received in a chapter assembled in the chapel of the Order. All strangers, even the relatives of the aspirant, were excluded. The preceptor (usually one of the priors) opened the business with an address to those present, calling on them to declare if they knew of any just cause and impediment to the aspirant, whom the majority had agreed to receive, becoming a member of their body.10 If all were silent, the candidate was led into an adjacent chamber, whither two or three of the Knights came to him, and setting before him the rigour and strictness of the Order, inquired if he still persisted in his desire to enter it. If he did persist, they inquired if he was married or betrothed; had made a vow in any other Order; if he owed more than he could pay; if he was of sound body, without any secret infirmity, and free? If his answers proved satisfactory, they left him and returned to the chapter, and the preceptor again asked if any one had anything to say against his being received. If all were silent, he asked if they were willing to admit him. On their assenting, the candidate was led in by the Knights who had questioned him, and who now instructed him in the mode of asking admission. He advanced, kneeling, with folded hands, before the preceptor, and said, "Sir, I am come before God, and before you and the brethren; and I pray and beseech you, for the sake of God and our sweet lady, to receive me into your society and the good works of the Order, as one who, all his life long, will be the servant and slave of the Order." The preceptor then questioned him, if he had well considered all the toils and difficulties which awaited him in the Order, adjured him on the Holy Evangelists to speak the truth, then put to him the questions already asked by the Knights, farther inquiring if he was a Knight, the son of a Knight and a gentlewoman, and if he was a priest. He then asked if he would promise to God and Mary, our dear lady, obedience, as long as he lived, to the Master of the Temple, and the prior who should be set over him; chastity of his body; 11 compliance with the laudable manners and customs of the Order then in force, and such as the Master and Knights might hereafter add; fight for and defend, with all his might, the holy land of Jerusalem; never quit the Order but with consent of the Master and the Chapter; never see a Christian unjustly deprived of his inheritance, or be aiding in such deed. The preceptor then said – "In the name, then, of God and of Mary, our dear lady, and in the name of St. Peter of Rome, and of our father the Pope, and in the name of all the brethren of the Temple, we receive you to all the good works of the Order, which have been performed from the beginning, and will be performed to the end, you, your father, your mother, and all those of your family whom you let participate therein. So you, in like manner, receive us to all the good works which you have performed and will perform. We assure you of bread and water, the poor clothing of the Order, and labour and toil enow." The preceptor then took the white mantle, with its ruddy cross, placed it about his neck, and bound it fast. The chaplain repeated the one hundred and thirty-second Psalm, Ecce quam bonum, and the prayer of the Holy Spirit, Deus qui corda fidelium, each brother said a Pater, the preceptor kissed the new brother, the chaplain did the same. The Templar then placed himself at the feet of the preceptor, and was by him exhorted to peace and charity with his brother Christians; to chastity, obedience, humility, and piety; and thus the ceremony ended.
At the head of the Order stood the Grand Master, who, like the General of the Jesuits in modern times, was independent of all authority but that of the sovereign pontiff. The residence of the Grand Master was the city of Jerusalem; when the city was lost, he fixed his seat at Antioch, next at Acre, then at the castle of the Pilgrims,12 between Caiphas and Cæsarea, and finally in Cyprus, for his duty required him to be always in the Holy Land. The Grand Master never resided in Europe until the time of Jacques de Molay. The power of the Grand Master was considerable, though he was very much controuled by the chapter, without whose consent he could not dispose of any of the higher offices, or undertake any thing of importance. He could not, for instance, take money out of the treasury, without the consent of the prior of Jerusalem; he could neither make war or truce, or alter laws, but with the approbation of the chapter. But the Grand Master had the right of bestowing the small commands, the governments of houses of the Order, and of selecting the brethren who should form the chapter, which power was again controuled by there being always assigned him two brethren as assistants, who, with the Seneschal, were to form a part of every chapter. The Order was aristocratic rather than monarchic; the Grand Master was like a Doge of Venice, and his real power chiefly depended on his personal qualities; he had, however, many distinctions; the greater part of the executive power was in his hands – in war he was the commander-in-chief; he had, as vicar-general of the Pope, episcopal jurisdiction over the clergy of the Order; he ranked with princes, and his establishment corresponded thereto; he had for his service four horses, a chaplain, two secretaries, a squire of noble birth, a farrier, a Turcopole and cook, with footmen, and a Turcoman for a guide, who was usually fastened by a cord to prevent his escape. When the Grand Master died, his funeral was celebrated with great solemnity by the light of torches and wax tapers, – an honour bestowed by the Order on no other of its Members. All the Knights and Prelates were invited to assist. Each Brother who was present was to repeat two hundred Pater Nosters within the space of seven days, for the repose of the soul of the deceased; and one hundred poor persons were fed at home, at the expense of the Order, with the same design.13
Each province of the Order had a Grand Prior, who represented in it the Grand Master; each house had its Prior at its head, who commanded its Knights in war, and presided over its chapters in peace. In England, the Grand Prior sat in Parliament as a Peer of the Realm. To complete this sketch of the Order, we may remark, that except Scandinavia, (for they had some possessions in Hungary,) there was not a country in Europe in which the lavish piety of princes and nobles had not bestowed on the Templars a considerable portion of the wealth of the state; for in every province the Order had its churches and chapels – the number of which was in the year 1240, as great as 1050 – villages, farm-houses, mills, corn-lands, pastures, woods, rights of venison, and fisheries.14 The revenues of the Templars in England in 1185, as given by Dugdale, will afford some idea of their wealth. The entire annual income of the Order has been estimated at not less than six millions sterling.