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The Templar Code of 1150 AD

The Code of the Knights TemplarThe Reconstructed and Restored Templar Code

from a Source Translation of the Temple Rule of 1129 ADas Amended ca. 1150 AD

Translation and Commentary by:

Prince Matthew of ThebesGrand Master, Order of the Temple of Solomon

Prince Matthew is an accredited International Judge registered with a Ministryof Justice, a Professor of Law holding a Doctor of Science in Jurisprudence

(D.S.J.), and a Professor of Ancient and Medieval History holding a Doctorate(Ph.D.) in Archaeology, enhanced by a Bachelors Degree (B.A.) with a Major in

Foreign Languages. He is a historian for various United Nations NGOinstitutions.

Translation and Annotation © 2015,Sovereign Magistral Order of the Temple of Solomon.

All International Rights Reserved.www.knightstemplarorder.org

Academic Source Reference:

Prince Matthew of Thebes, The Templar Code of 1150 AD: The Code of theKnights Templar, Sovereign Magistral Order of the Temple of Solomon

(2015); excerpts from: Temple Rule of 1129 AD, translated from: Henri deCurzon, La Règle du Temple, La Société de L’Histoire de France, Paris

(1886), in Librairie Renouard; Restored from amendments ca. 1150 AD.

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Introduction to the Templar Code

The legendary Code of Chivalry was practiced by all Chivalric Orders ofknighthood, and was most famously upheld and advanced by the Order of theTemple of Solomon, the 12th century historical institution of the KnightsTemplar. In addition to the Code of Chivalry, the Templar Order also followedits own Templar Code, as a code of honor, and as a way of life, rooted in the bestvalues of humanity since ancient times.

Just as the Knights Templar were a rare form of knighthood, unique amongother contemporary Chivalric Orders, the Templar Code was unique to theTemplar Order. As with the Code of Chivalry, the Templar Code was also neverconsolidated into any one single historical document, although it was activelytaught by the living example of the Templar Knights, who lived by its principles,demonstrating their Code through their actions.

The Code of Chivalry was diligently reconstructed from the historical record bythe prominent French historian Emile Leon Gautier in 1891 AD. Throughanalysis of excerpts of historical manuscripts and literature from the Medievaland Renaissance periods, Gautier developed the first “popular summary” of theoriginal 11th-12th century “Ancient Code of Chivalry”, presenting it as organizedinto Ten Commandments.

Applying the same scholarly approach and methodology as Gautier, the presentedition reconstructs a full restoration of the authentic Templar Code, throughanalysis of the Temple Rule of 1129 AD, in the context of other relevant facts ofTemplar history. As a result, it develops the first comprehensive presentationof the Code of the Templars, in a form which has great relevance and practicalapplication in the modern era.

Accordingly, the newly revealed Templar Code, suitable for diverse real-worlduse in modern times, is developed here through the commentaries.

Excerpts of the Temple Rule Revealing the Templar Code

This edition presents selected excerpts of the authenticated text of the historicalTemple Rule of the founding Knights Templar. Excerpts are selected as thoserelevant to the underlying core principles of the Templar Code as a way of life.

The Temple Rule of 1129 AD is considered to be based upon the BenedictineRule, modified by the Cistercian Rule, as used by Saint Bernard for his ownCistercian Order. Also known by historians as the “Latin Rule” or the “PrimitiveRule”, it is essentially the “constitution” of the original Order of the Temple ofSolomon, as the historical institution of the Knights Templar from 1118 AD.

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Accordingly, the Temple Rule is perhaps the best evidence in the historicalrecord of the authentic doctrines of the Knights Templar which form theTemplar Code.

After the Temple Rule was translated into Old French ca. 1138 AD, its original72 Rules were expanded with additional “Hierarchical Rules” which increased itto 609 Rules by ca. 1149 AD. It was then further expanded up to 685 Rulesduring the 12th and 13th centuries (ca. 1150-1300 AD). All of those later Rulesremained within the context and general framework of the original 72 Rules,which continued to serve as the core principles of the way of life in the TemplarOrder.

The present edition benefits greatly from two of the later Rules (Rule 630 andRule 679, supported by related historical facts). Therefore, the resultingreconstruction of the Templar Code can be reasonably dated to ca. 1150 AD, notearlier. (It is thus academically appropriate to reference it as the “TemplarCode of 1150 AD”.)

Authoritative Translation of the Temple Rule

Meticulous translation and careful analysis of the Temple Rule is necessary tolook beyond popularized misconceptions of the Knights Templar, and to correctmistranslations which inevitably result from contemporary cultural biases.

This edition contains excerpts of the authoritative English translation of theTemple Rule by Prince Matthew of Thebes. It was translated directly from thescholarly translation from Latin into Old French by Henry de Curzon in 1886AD. This translation was also made with reference to the original Latinmanuscripts as preserved by La Société de L’Histoire de France in the LibrairieRenouard in Paris.

The present translation of excerpts of the Temple Rule generally follows thesentence structures of the original manuscripts. Accordingly, some degree ofwordiness is tolerated, in favor of preserving many linguistic nuances whichsubstantially contribute to authenticity and accuracy of the original meaning ofthe rules. This painstaking precision allows for the most reliable analysis, byquoting a translation which has best preserved the true intent of the medievalauthors.

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Many key parts of this translation include the original words [in brackets] fromthe source languages, indicating Old French (“Fr.”) or Latin (“Lat.”). This isused wherever the authenticated translation reveals a surprising or unexpectedmeaning, or where it significantly differs from other popularized translations.This provides full transparency to allow easy verification of the authenticity ofthis translation.

The original text of the Latin Rule is presented in colored font (dark red).Editorial emphasis (underline) is added for reference of significant parts.Annotations (in black font) are added for relevant explanations and academiccommentary.

Reconstructing the Templar Code

The present restoration of the Templar Code, as reconstructed through thisedition, is based upon the authentic Chivalry of the Order of the Temple ofSolomon, as practiced by the Knights Templar during the 12th and 13th centuries.

Although many of the Rules superficially appear to be outdated, key details andnuances of their Old French and original Latin texts reveal that they hold morerelevance in modern life than we might expect. Indeed, when brought back intothe context of their more fundamental underlying principles, many of the Rulesactually embody core concepts which are compatible with modern practice.Accordingly, much of what we would want to “modernize” in the Temple Rule isalready found within its authentic medieval Rules.

Several major themes are expressed and repeated throughout the Temple Rule,which have mostly gone unnoticed by historians and translators. Such themescan only be detected, and understood, in the context of essential areas of “losthistory”, which go to the core of the fundamental essence of the originalTemplar Order.

Awareness of the relevant historical facts causes those major themes to berevealed, suddenly appearing as self-evident. Accordingly, certain areas of “losthistory” serve as the “keys” to “unlock” the richness of many surprising secretswhich were buried within the Temple Rule.

Those historical facts relevant to reconstructing the Templar Code are brieflypresented in this edition (backed by academic source references), to provide thenecessary clarity of context.

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Many essential themes emerge from a detailed study of the Temple Rule, whichare developed throughout that historic document. Such themes evidencecertain doctrines and principles, which are established by different aspectscontained within various Rules. When their interrelated parts are simplycombined, each theme is revealed with full clarity of its substance.

The predominant themes are presented in this edition, reconstructed from eachkey topic of related Rules, in order to recover, restore and reveal the authenticTemplar Code.

The historically authentic Templar Code emerges as, and is best revealed as,Twelve “Pillars” of Templar Chivalry, thereby consolidated in a popular form sothat they may be more easily understood. It was in such a form that the originalTwelve Apostles of Jesus each wrote their respective Gospels as were collectedin full by the 1st century Essenes.

These fundamental principles of the Templar Code are best called “Pillars”, aseach of them are core doctrines of the Order of the Temple of Solomon, andthus are metaphorically the “Pillars” of the Temple of Solomon itself. Thesesame essential principles, forming the basis for the Templar way of life, are alsothe “Pillars” which can effectively hold up humanity, and hold together humancivilization.

Indeed, by all objective accounts, in the modern era we are witnessing (andsuffering from) nothing less than the collapse of modern civilization, preciselyas a direct result of these Templar Pillars having been neglected. Accordingly, itis primarily by resurrecting, promoting, and living by these same Twelve Pillarsof the Templar Code, that we can best revitalize civilization, and restorehumanity and prosperity to modern society.

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1. Preserve the Ancient Origins of Religion and Spirituality

The historical institution of the legendary “Knights Templar” was properlynamed the Order of the Temple of Solomon, because it was entirely based uponthe archaeological excavation and discoveries by the founding Knights in theTemple of Solomon.

Authoritative historians have confirmed that the Temple of Solomon was in factthe archaeological site of the Temple of the Biblical King Solomon [1], and thatit was actually an ancient Pharaonic Egyptian Temple [2] [3] [4]. It is alsoestablished as a historical fact that the founding Knights Templar stayed mostlyunderground in the Temple Mount, conducting archaeological excavation of theTemple of Solomon for nine full years [5] [6].

The Vatican has always recognized that such archaeology is of primaryimportance to the underlying roots of Christianity, leading to creating theGregorian Egyptian Museum in the Vatican in 1837 AD, to facilitate deeperunderstanding of Catholicism [7].

As a result of these foundations, the Knights Templar had fully recovered, andeventually fully restored, the ancient Priesthood of Solomon, consisting of theunderlying origins of Christianity which became Catholicism. This uniquereligious heritage, possessed exclusively by the Templar Order, became theTemplar Priesthood.

Saint Augustine (354-430 AD) best explained how the ancient religions were infact the same religion of Christianity merely in its pre-Christian form:

“The identical thing that we now call the Christian religion existed among theancients and has not been lacking from the beginnings of the human race untilthe coming of Christ in the flesh, from which moment on the true religion,which already existed, began to be called Christian.” [8]

This perspective was confirmed by his contemporary Saint Jerome (347-420AD), a Doctor of the Church, who wrote to Saint Augustine in 418 AD that:

“Catholics honour and esteem you [St. Augustine] as the one who hasestablished anew the ancient Faith [Lat. conditor antiquae rursum fidei]”. [9]

As a Papal Decree ratified by the Vatican Council of Troyes, the Temple Rulerecognized the Knights Templar as being founded within and based upon itsown “religion”, which consists of the most ancient origins of most spiritualreligions, and the earliest foundations of Christianity:

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Rule 2. Before all things, whosoever would be a Knight of Christ,choosing such Holy Communion, strained by your profession, must apply purediligence and firm perseverance, which is so dignified and so Holy, and so nobleand known to be, that if it is guarded purely and durably, you will deserve tohold company among the martyrs who gave their souls for Jesus Christ. In thisReligion [Fr. religion] has flourished and is revitalised this Order ofKnighthood. …

The Templar Order is described as itself being a “Holy Communion”, a technicalterm of canon law indicating that it is a Priesthood in its own right. TheKnighthood was formed out of the ancient Priesthood which they recoveredfrom the Temple of Solomon, making it essentially its own “Religion”. Thus, asa priority the Knights were dedicated to being guardians of that TemplarPriesthood, which must be “guarded purely and durably”.

The founding Templars were fully aware that their Priesthood embodied themost ancient origins of all later religions, and the underlying foundations ofChristianity. Therefore, the primary mission of the Knights, above all, was topreserve the doctrinal purity of the ancient Priesthood, and to ensure itssurvival as a permanent historical institution for the benefit of humanity.

Rule 14. Although the rule of the Holy fathers allows to receivechildren into religion, we do not advise you to do this. For he who wishes togive to his child perpetually the Religion of Knighthood [Fr. religion dechevalerie, Lat. militari religione], he must nourish until such time as he cancarry arms vigorously…

Here the Templar Order is first compared to a “religion”, and then explicitlycalled “the Religion of Knighthood”. This confirms that spirituality, anddedication to defending and preserving the principle of religion in general, werethe core missions of the Knights Templar.

Rule 57. This type of new Religion [Lat. genus novum religionis]we believe by the Holy Scriptures and by divine providence took its beginningsin the Holy Land of the East. Let it be known that this Religion of Knights [Lat.religionis miliciam], and thus Religion by armed Knighthood [Lat. sic religioper militiam armata] … For this we judge that by right you are called Knightsof the Temple, with double merit and special virtue [Lat. speciale probitatis] …

Continuing a major theme of the authentic Temple Rule, this passage features atriple reference to the Order being its own religious denomination based uponthe Templar Priesthood from the Temple of Solomon. Here the Order isspecifically called a “type of new Religion”, a “Religion of Knights” and also a“Religion by armed Knighthood”.

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On the basis of the rare and unique fact of its dedication to the ancientPriesthood of the Temple of Solomon, the Templars were officially “calledKnights of the Temple”.

Rule 71. We believe it to be a dangerous thing in every religion[Fr. a toute religion, Lat. omni religioni] to look too much upon the face of awoman. And for this… that they can converse and remain perpetually with apure conscience and a sure life before the face of God.

This passage uses the phrase “in every religion” as including the Templar Order,and confirms that above all other knightly quests, its primary mission was topromote spirituality and to always seek communion with God.

By the Temple Rule as a Papal Decree ratified by the Vatican, the TemplarPriesthood was recognized as its own denomination of Christianity, as the mostancient origins of Catholicism, which can be properly called AncientCatholicism:

Rule 7. And presenting were Brother Hugues de Payens, GrandMaster of the Knighthood, with some of his brothers whom he had brought withhim. … Grand Master Hugues presented, with his Disciples [Fr. desciple, Lat.discipulis], the customs and observances of their humble beginnings …

The Templars under the Grand Master are clearly described as “Disciples”, inthe full Biblical and ecclesiastical sense of the word, thereby confirming that theOrder was recognized as having its own religious tradition.

Rule 8. It pleased the common Council [of Troyes] … with thewisdom of my lord Honorius, Pope of the Holy Church of Rome, and of thePatriarchate of the Temple of Solomon [Lat. Patriarchae Ierosolimitarum], …and by the approval [Fr. l’otroi, Lat. assensu] of the Poor Knights of Christ ofthe Temple which is in Jerusalem, which must be put in writing, and whichmust not be forgotten, and which must be guarded firmly, and through whichby right hearts one can come to his creator [God]; …

Within this same Rule, and elsewhere throughout the Temple Rule, the word forJerusalem in Latin is simply “Ierosolym”. This reveals that the key word“Ierosolimitarum” used here is much more rare and unique, with a very specialmeaning:

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The leading root “Iero” comes from the Greek “Hieros” meaning “sacred” and“Hieron” meaning “temple”; The middle root “Solimin” indicates the BiblicalSolomon; The end root “imitarum” means “imitation” or “representation”. Thefull Latin word “Ierosolimitarum” thus literally and directly means “TempleRepresenting Solomon”. Accordingly, the key phrase “PatriarchaeIerosolimitarum” specifically means “Patriarchate of the Temple of Solomon”.This evidences Vatican recognition of the fact that the Templar Order possessesits own Pontifical authority as a denomination of Christianity.

The declaration that the foundations of the Templar Priesthood “must not beforgotten, and… must be guarded firmly”, highlights that the Knights Templarwere dedicated to being guardians of the ancient doctrines of religion. Theprimary mission of the Order was to preserve the origins of spirituality and thefoundations of Christianity and other religions.

Rule 9. … O you venerable brothers, for this purpose God is withyou, that you forego the deceiving world and despise it, for the perpetual love ofGod, … for the purpose of divine service, never fearing to go into battle, butbeing dressed with the crown [Fr. la corone, Lat. coronam].

This describes ecclesiastical sovereignty of the Templar Priesthood as “divineservice.. being dressed with the crown”, confirming its own Pontifical authorityas a denomination of Christianity. The essential purpose of ecclesiasticalsovereignty, of any denomination, is specifically to protect its rights and defendits obligations to preserve its own unique spiritual heritage.

Rule 62. When any brother passes from life to death, from whichnobody is exempt… we pray and command by pastoral authority [Fr. parl’autorité pastoral, Lat. pastorali auctoritate], that a pauper be fed with suchmeat and such wine throughout forty days for the deceased brother, just as ifthe brother were alive. …

Although the Temple Rule was endorsed by the Vatican, it was nonetheless acharter of Rules issued by the Templar Grand Mastery itself. The key phrase“we… command by pastoral authority” is thus a declaration that the TemplarOrder is exercising its own ecclesiastical authority, by issuing commandmentsfrom the Grand Mastery.

Rule 64. … The servants of the Church, according to the authorityof Our Lady of God [Fr. Damedieu], have only food and clothing, and do notpresume to have any other thing, unless the Master by his good will wishes togive them [something] out of charity.

Here the “servants of the Church” are described as being under the command ofthe Grand Master, confirming the independent Pontifical authority of theTemplar Priesthood, as its own denomination from the ancient religion.

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The Council of Troyes recognized that the Templar Order was founded upon itsown ecclesiastical authority, considering it to be founded by direct Holyauthority from God, and not by the Vatican:

Rule 1. … And therefore we admonish you, you who have ledlives of secular knighthood until now, in which Jesus Christ was not the cause,but only for human favor you had embraced it, that you follow those whom Godhas chosen from the mass of perdition and has ordained [Fr. a ordenés] by hisgracious compassion for the defense of the Holy Church, and that you hasten tojoin unto them perpetually.

This describes the Templars as an ecclesiastical knighthood, “whom God haschosen… and has ordained”. The Old French word “ordenés” used here is atechnical term under canon law, specifically meaning ordination into HolyOrders of Clergy. This Rule is significant, as it introduces the concept that theOrder was ordained by God, and thus not by the Church.

Rule 3. Therefore we, in all joy and all brotherhood, by theprayers of the Grand Master Hugues de Payens, by whom the aforesaidKnighthood was founded by the grace of the Holy Spirit, assembled at Troyesfrom diverse provinces …

This confirms that the Templar Order “was founded by the grace of the HolySpirit”, and thus not by the Church, highlighting its ecclesiastical independence.

Rule 41. … We command by common Council that in this Orderwhich is ordained [Fr. ordenée, Lat. ordinata] by God, no brother shall fightnor rest according to his own will, but according to the commands …

This reference to the Templar Order as “ordained by God” again emphasizesthat it was founded with direct ecclesiastical authority from God, and not fromthe Church.

In addition to these clear statements from the Vatican Council of Troyes, 3Papal Bulls – by 3 separate Popes – also recognized the sovereignty of theTemplar Priesthood as having its own independent Pontifical authority as adenomination of Catholicism: Omne Datum Optimum of 1139 AD [10],confirmed by Milites Templi of 1144 AD [11], and Militia Dei of 1145 AD [12].

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Omne Datum Optimum … [To the] Master of the Religious Order ofthe Knighthood of the Temple… your religious order and praiseworthyinstitution is announced to the whole world. … [We] ordain that the religiouslife which is established in your house, thanks to the inspiration of the divinegrace, shall be observed there inviolably. … Moreover, inasmuch as the house[Temple of Solomon] has deserved to be the source and origin of this your Holyinstitution and religious order, so it shall be considered to be for ever the headand ruler of all those places belonging to it. … Hereafter the customs instituted[by the Order] for the observance of your religion and service may not beinfringed nor diminished by any ecclesiastical or secular person. … Your Holyinstitution and religious knighthood is founded on divine providence…

These key passages, in the original text of the Papal Bull from 1139 AD, mirrorand confirm the above points as established in the Temple Rule.

All of the above described official proclamations in the Temple Rule, being aform of Papal Decree as ratified by the Vatican, evidence that the TemplarOrder was primarily formed as its own ancient Priesthood of Solomon. Thismeans that the Knights were essentially dedicated to preserving that TemplarPriesthood as a denomination of Ancient Catholicism.

Another highly significant Rule, added to the Temple Rule ca. 1150 AD,conclusively proves that the Templars authentically regarded all religions asfundamentally compatible with the ancient Templar Priesthood.Understanding that they preserved the earliest origins and bases underlying allreligions, the Templars rejected the idea that doctrines of different religionscould ever really be in conflict:

Rule 630. If a brother goes out from the house and… enters intoanother religion [Fr. en autre religion], it would do no harm if he returns torejoin the house; but he must not bring anything into it which he should notbring, and will not be held by anything… nor to that religion nor to us also, forhe has returned from the one and from the other.

It is most surprising that this Rule clearly permits a Knight to “enter intoanother religion”, even allowing to return to the Templar base in good standing.It establishes that in such case, the Knight “will not be held by anything… tothat religion nor to us also”.

Essentially, this is a principle both declaring “no conflict”, and also establishing“non-competition”. The Knight is only required not to violate Templar rules,and is equally not obligated to do anything which would violate a doctrine of theother religion.

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Therefore, following from all of the above related parts of the Temple Rule, withthe relevant supporting facts from the historical record, the most accuratesummary of this First Pillar of the Templar Code would be:

“Preserve the ancient origins of religion and spirituality”

2. Seek Communion with the Feminine Face of God

The Templar Order was originally founded as a Holy mission for the CistercianOrder, specifically to recover ancient scriptures from the historical Temple ofSolomon [13] [14]. Archaeology has proven that the Temple contained a libraryof sacred scrolls [15], placed there by the 1st century Essenes [16], who haddirect access to that Temple [17]. The Order was thus based upon recoveringcopies of the Gnostic scriptures of the Essenes [18].

Those sacred scriptures supported the Templar belief that Mary Magdalene wasa “Gnostic Apostle” of Jesus, consistent with Saint Augustine having recognizedher as “Apostle to the Apostles” [19].

The “Wisdom Texts” of the Essene scrolls featured detailed descriptions of “thesearch for Wisdom as a female figure”, establishing doctrines of the feminineaspects of God [20]. In the Essene Priesthood, women were given initiatorytraining [21], and the 1st century historian Flavius Josephus documented thatwomen were given initiatory testing for a three year period for formal initiationinto Priesthood, the same as for men [22]. This evidences a strong doctrine ofthe equal balance of masculine and feminine polarities of spiritual energy in theancient Priesthood.

As a result of this history, the Knights Templar were characterized by a strongemphasis on the role of women in the Church, such that Templar ecclesiasticalpractices often highlighted the feminine aspect of God.

As a historic document, the Temple Rule also proves that the Knights Templarwere dedicated to honoring the spiritual feminine aspect of God, and that thiswas accepted and supported by the Vatican:

Rule 2. … The good works of Our Lady of God [Fr. Damedieu]are with us, and our saviour Jesus Christ; He has sent his friends from the HolyCity… those who for our salvation and for spreading belief in the true faith donot cease to offer their souls to God, a pleasing sacrifice.

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In this passage “Our Lady of God” is placed in equal balance with Jesus, usingthe unique Old French word “Damedieu”, which specifically represents thefeminine aspect of God. The phrase “Our Lady of God [is] with us… and oursavior Jesus Christ” emphasizes the ancient esoteric principle of duality ofmale-female spiritual energies, which was a key feature of the TemplarPriesthood.

Rule 16. But at the end of the psalms, … for prayerful reverenceof the Holy Trinity, you rise and bow towards the altar… In such a manner welikewise command you to be on your feet at matins and at all the other hours ofOur Lady [Saint Mary] [Fr. Nostre Dame, Lat. Sancte Marie].

This refers to all prayer times as the “hours of Our Lady”, in the original Latinidentifying “Our Lady” as the “Saint” Mary (and not the “Virgin” or “Mother”),emphasizing the role of Saint Mary Magdalene as a Gnostic Apostle of Jesus.

Rule 64. … The servants of the Church, according to the authorityof Our Lady of God [Fr. Damedieu], have only food and clothing, and do notpresume to have any other thing, unless the Master by his good will wishes togive them [something] out of charity.

This key passage declares that the Templar Priests serve by “the authority ofOur Lady of God”, confirming that the Templar Priesthood was primarilydedicated to honoring the feminine aspect of God.

Therefore, following from all of the above related parts of the Temple Rule, withthe relevant supporting facts from the historical record, the most accuratesummary of this Second Pillar of the Templar Code would be:

“Seek communion with the feminine face of God”

3. Practice the Discipline of Daily Prayerful Meditation

The ancient Priesthood which the Knights recovered from the Temple ofSolomon, which Jesus the Nazarene Essene had studied in Egypt, and of whichJesus was a High Priest, featured spiritual practices involving meditation [23].That tradition of the Essenes originated from the Djedhi Priesthood ofPharaonic Egypt, which specialized in mastering the flow of Holy Spiritenergies, primarily through intensive meditation [24].

As a result of discovering that esoteric heritage of early Christianity, the KnightsTemplar adopted a tradition of combining frequent intensive meditation withtheir routines of religious prayer.

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A Templar discipline of intensive prayerful meditation is evidenced by theTemple Rule, which establishes a Templar tradition to engage in daily spiritualmeditation at every opportunity:

Rule 29. All times after eating and after dinner, all the brothersshould give thanks to God in silence, if the church is near to the palace wherethey eat, and if it is not so close, in that same place, with a humble heart givingthanks to Jesus Christ who is our Lord Provider. …

The commandment to “all times… give thanks to God in silence” after all meals,evidences that prayerful meditation in the Templar Order is a frequent anddaily practice. This discipline of prayer “in silence” indicates that it is basedupon meditation, as opposed to the type of spoken prayers which are customaryin Church worship and services.

Rule 31. When the brothers emerge from the gathering, they haveno permission to speak openly unless it be for an important need. But eachshall go silently and quietly to his bed, and if he has need to speak to his squire,softly and quietly to say what he has to say. …

This requirement to “go silently and quietly” every evening confirms a Templartradition of daily prayerful meditation. Indeed, the primary purpose of silenceat bedtime is to prevent any distractions from focus and concentration duringevening meditations by the Knights.

Rule 32. … We prohibit idle words… in all forms. And if anythingis said in such speaking which should not be said, when you go into your beds,in all humility and in pure devotion, we command you to say the prayer of thepaternoster.

This prohibition of “idle words… in all forms” demonstrates that the Templarsfavored quiet at every opportunity, which would be important to facilitate adiscipline of frequent and daily focused meditation.

Rule 49. Although all idle words are generally known to be sinful… Which demonstrates to us that which the prophet David said: Obmutui etsilui a bonis. That is to say that in faith one must refrain even from speakinggood, to hold silence.

This mandate to avoid “idle words”, and generally “refrain from speaking” to“hold silence”, further supports a discipline of frequent focused meditation.

Rule 63. But day and night your prayers shall be with a pureheart, so that they can compare with those of the most wise of all the prophets;who said: Calicem salutaris accipiam. That is to say: “I will take the chalice ofsalvation.” …

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This Rule further encourages a discipline of focused prayers “day and night”, asa form of frequent meditation.

Rule 26. Three times is sufficient for you to eat meat in eachweek, … For the custom of eating meat is understood to corrupt the body. …

Rule 27. On the other days of the week, that is Monday,Wednesday and the same on Saturday, the brothers shall have two or threemeals of vegetables or grains, and we establish that this should be sufficient,and thus command for this to be maintained. For he who does not eat of onemeal will eat of the other.

Those two Rules together evidence a general policy of being mostly vegetarian,even recognizing that the “custom of eating meat is understood to corrupt thebody”. The word “corrupt” indicates spiritual considerations. Of an averagethree meals a day totaling 21 meals a week, to “eat meat” was authorized only“three times”, thus establishing the Templar diet to be 85% vegetarian. It is wellestablished in the historical record that diverse spiritual traditions considered avegetarian diet to be highly conducive to advanced meditation practices.

Rule 9. … O you venerable brothers, for this purpose God is withyou, that you forego the deceiving world and despise it, for the perpetual love ofGod, and despising the torments of your body: Satiated by the meat from God,and watered and instructed by the commandments of our Lord …

This statement, that the Templars should be nourished by the spiritual “meatfrom God”, confirms that the mostly vegetarian diet was intended to support theadvanced spiritual meditation practices of the Templar Priesthood.

Meditation was never regarded as any form of escape or diversion for theKnights Templar, but rather a sacred and disciplined practice of direct divinecommunion with God.

The harsh realities of battle and frequent warfare made it all the moreimportant, indeed necessary, for the Knights to remain solidly anchored indivine communion. Such balance and personal connection with God would alsohelp the Templars to be emotionally centered, enhancing their mental focus foroptimal performance in their quests, missions and battles.

Therefore, following from all of the above related parts of the Temple Rule, withthe relevant supporting facts from the historical record, the most accuratesummary of this Third Pillar of the Templar Code would be:

“Practice the discipline of daily prayerful meditation”

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4. Use One’s Strength Only to Protect and Uphold the Weak

One of the essential principles of Templarism is the doctrine that one’s strengthmust never be used to interfere with nor take advantage of the weak:

Rule 15. … It has been made known… that without restraint andwithout moderation you hear the services of God while standing. … But wecommand as much to the strong as to the weak, to avoid scandal, … as much thestrong as the weak sitting down; and saying their prayers in silence… so that theone praying does not disturb the prayers of the other brothers.

This commands “as much to the strong as to the weak” to behave with humilityand moderation, to “not disturb” others. Accordingly, this expresses a rule tonever use one’s strength to be disruptive, nor to demand attention.

Rule 34. One reads in the Holy Scriptures: Dividebatur singulisprout cuique opus erat. That is to say, that “to each was given according to hisneed.” For this we say that no person shall be elevated among you, but must becaring for the sick; and he who is less unwell [stronger] shall give thanks to Godand not be troubled; …

This develops the theme that one’s strength must never be abused, and imposesan obligation to respect the weak. It declares that “no person shall be elevated”and the strong must “give thanks to God” for it and care for the weak.

Rule 38. Every brother must diligently ensure that he does notincite another brother to wrath or anger, for the sovereign mercy of God holdsboth the strong and the weak equal in the name of charity.

This repeats the theme that “the strong and the weak [are] equal” before God.The phrase “in the name of charity” clarifies that this means for the strong tonever abuse their strength against the weak, as that would violate the Holyprinciples of charity.

The commandment to “not incite another [person] to wrath or anger” imposesthe obligation that one’s strength must never be used to be an aggressor, nor forincitement nor as a provocation in any way.

Rule 46. Before all things we must ensure that no brother,powerful or not powerful, strong or weak, who wishes to promote himselfgradually and become proud and defend his offense, remain unpunished. …

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This commandment that, no person “strong or weak, who wishes to promotehimself gradually… remain unpunished”, means that one’s strength must not beused to gain unfair advantage over the weak.

Moreover, this rule that any abuses of strength to seek unfair advantage overothers shall not “remain unpunished”, indicates that this applies not only toone’s own behavior. It introduces the concept that Knights must also resist andoppose such conduct by others, and imposes an obligation to counter andpunish those who engage in such abuses of strength for their self-advancement.

Therefore, following from all of the above related parts of the Temple Rule, themost accurate summary of this Fourth Pillar of the Templar Code would be:

“Use one’s strength only to protect and uphold the weak”

5. Always Uphold and Represent Justice with Fairness

Underpinning all Templar missions and quests was a fundamental commitmentto the principles of Justice. All Knights were required to be Defenders ofJustice, and were commanded to uphold and represent Justice:

Rule 2. … In this Religion [Fr. religion] has flourished and isrevitalised this Order of Knighthood. Which other knighthood despised the loveof Justice that constitutes its duties and did not do what it should, that is todefend the poor, widows, orphans and churches …

This evidences that the Templar Order was fundamentally dedicated to “thelove of Justice which constitutes its duties”. It specifies that inherent in theprinciple of Justice is the duty “to defend” the disadvantaged. This expresses anunderlying requirement of basic fairness as integral to Justice, and effectivelydefines fairness as upholding the rights of the weak against abuses by thestrong.

Rule 47. But the Master, who must hold in his hand the staff andthe rod – the staff, which must sustain the weaknesses and strengths of others;the rod, which must beat the vices of those who would sin – for the love ofJustice, … shall make sure to do such things. …

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This Rule requires that all wrongdoing must be punished “for the love ofJustice” to protect the innocent. In this metaphor, in addition to the “rod” topunish offenders, the Master also holds the “staff” to uphold the weak andsupport the strength of the righteous. This confirms the authentic Templardoctrine that Justice requires fairness, and that fairness inherently requiresboth punishing abuses by the strong as well as defending and upholding theweak.

Rule 57. … For this we judge that by right you are called Knightsof the Temple, with double merit and special virtue [Lat. speciale probitatis],and permitted to have lands and men, houses and fields to hold and governJustly, and take your rights to them as it is specifically established.

The authorization to “have lands and men” should not be confused with anyconcept of conquering, which the Templars rejected. This is simply adeclaration of the right to keep and own personal property.

To “take your rights” to property “as it is specifically established” requires that itmust be lawfully acquired, in accordance with rights under law. It alsomandates that the Knights must “govern Justly” over their territorialpossessions.

This establishes that the Templar concept of Justice necessarily embodied theprinciple of the Rule of Law: that people have rights rooted in natural law as thelaws of God, and that those rights must be respected in all fairness.

Rule 59. We know for having seen that persecutors are withoutnumber and people who like conflicts and strive to cruelly torment others andthe faithful of the Holy Church. By the clear pronouncement of our Council, wemandate that if anyone … requests anything of you, for the weak and for thelove of Truth we command you to Judge the matter, if the other party wishes toallow it. This same commandment shall be held perpetually in all matterswhich will be bound to you.

This Rule confirms the values of Justice as being at the heart of knightly duties,especially in their interactions with the general public. It commands theKnights to uphold Justice by serving as Judges over various disputes, wheneverrequested, requiring “for love of Truth… to Judge the matter”.

Here the Temple Rule explains the need for Justice, that the world is full of“people who like conflicts and strive to cruelly torment others”, and that suchaggressors “are without number”. This further confirms that Templar Justice isdriven by the necessity to uphold fairness, to defend the innocent against thecruelty of trouble-makers seeking to inflict harm by their wrongdoing.

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The historical record proves that the Templar Order, so strongly dedicated toJustice as one of its priority historical missions, directly developed, promotedand established the Magna Carta, serving as the “law givers” of all modernrights and standards of Justice.

The Magna Carta established all basic standards of Justice, which are thefoundations of judiciary process even in the modern era. It also established theRule of Law, as the principle that no ruler and no government official can holdhimself “above the law”, and that individual liberties must be protected againstarbitrary authority.

The Magna Carta was the first major charter of civil rights and liberties, and thecornerstone of most legal systems throughout Europe and most of the world. Itwas the first charter in history to mandate specific guarantees of rights. Iteffectively set the legal precedent for a Bill of Rights to be enacted in allcountries. American colonial Courts considered it to be the chief embodimentof Common Law. [25]

The “Barons’ War” which forced the Magna Carta upon King John of England,by armed military force, was led by the Templar Knight Robert Fitzwalter, usingthe title “Marshal of the Army of God”, and by Brother Aymeric, the Master(Prior) of the Templar Order for England. Those “Barons”, all suited in fullTemplar armor with formal regalia of the Order of the Temple of Solomon, helda key meeting with the King in January 1215 AD at Temple Church, the majorheadquarters Commandery of the Templar Order in London. [26] [27]

The famous Templar Knight William Marshall, serving as Royal Protector forKing Henry III who was only nine years old, repeatedly reissued the MagnaCarta from 1216 to 1225 AD, causing it to finally become a permanent fixture ofEnglish law [28]. When he re-issued it in 1216 AD and 1217 AD to ensure itssurvival, he placed his own seal in Temple Church itself, where he is buried, andwhere his stone effigy still remains [29].

Therefore, following from all of the above related parts of the Temple Rule, withthe relevant supporting facts from the historical record, the most accuratesummary of this Fifth Pillar of the Templar Code would be:

“Always uphold and represent Justice with fairness”

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6. Actively Pursue Scholarly Studies of the Truth

Apart from its chivalric and ecclesiastical aspects, the Templar Order was also amajor center for teaching and learning, of diverse areas of knowledge, therebyproviding many functions of a “university”. Despite the prevailing illiteracy ofthe medieval era, the Templars strongly encouraged and promoted scholarlystudies, to constantly develop one’s knowledge and skills:

Rule 1. We speak firstly to all those who… desiring with a pureheart… and by studious purification [Fr. cure] desiring to fill in [Fr. aemplir]and fulfilling [Fr. aemplissent] permanently the very noble armour ofobedience. …

It is interesting that in the original text, instead of “to wear” the metaphorical“noble armour”, the Old French words used were “aemplir” meaning to “fill in”,and “aemplissent” meaning “fulfilling”. This is given deeper context by theword “cure”, as in curing leather (which became the modern French word “cuir”for leather), meaning cleansing or “purification”. This is highly revealing of theauthentic spiritual philosophy of the founding Knights Templar:

The metaphorical Templar armour is not simply “worn” as just something toput on, but rather the Knight must “fill in” its high expectations, as somethingto live up to, and must “fulfill” its noble ideals. That is accomplished by aprocess of “studious” spiritual “purification”, by which the Knight must makehimself worthy, specifically through studying and learning.

All of this presents a doctrine of “studious purification” by learning, as a path todeveloping the necessary spiritual merits of a Templar Knight or Dame.

Rule 6. … All those were in such manner at the Council [ofTroyes], that by refined and studious hearts, that which was good they soughtout, and that which did not seem reasonable they disapproved.

The phrase “refined and studious hearts” indicates achieving purificationthrough scholarship of Truth. This passage describes the process, as “thatwhich was good they sought out”, demonstrating that the spiritual purity ofscholarship requires to actively seek Truth, and to intentionally pursuegoodness.

Rule 8. It pleased the common Council that their advices whichwere sought, considered and examined through diligence and study of the HolyScriptures, …

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This passage holds up the principle of scholarship as a positive example to all,praising that the Council of Troyes “considered” all matters “through diligenceand study of the Holy Scriptures”.

Rule 9. You… for the salvation of your souls, during periods oftime, study universally, … O you venerable brothers, for this purpose God iswith you, that you forego the deceiving world and despise it, for the perpetuallove of God …

Shedding light on Templar culture and values, this Rule commands the Knights“during periods of time, [to] study universally”. This recognizes the deeplyrooted tradition, that the Knights Templar were dedicated to the principle ofknowledge, and always strived to develop new knowledge and new skills.

The commandment to “study universally” emphasizes academic or scholarlystudies in many different areas of life, to be “universal” in one’s knowledge. Theadmonition “that you forego the deceiving world and despise it” indicates thatthe primary purpose of such studies is to pursue the Truth, and to value theprinciple of Truth.

Accordingly, the tradition of authentic Templarism is deeply rooted in scholarlystudies as a path to spiritual purification, through the active pursuit of Truth.This evidences that upholding the principle and value of Truth itself is anessential part of Templar Chivalry.

Although the Knights Templar are most popularly associated withhorsemanship and swordsmanship, many prominent Templar noblemen wereequally skilled in penmanship:

The first Arthurian Grail story was written by Chretien de Troyes ca. 1188 AD,and historians confirm that Templars directly wrote the majority of thosestories, and essentially created that literary genre [30]. The unique spiritualcharacter of the Holy Knights portrayed in those stories was clearly modeledafter the Templars [31], apparently intended to promote the values of the Orderthroughout European culture. The stories were rich with coded symbolism andmetaphor, to preserve and teach the ancient esoteric knowledge of the TemplarPriesthood [32].

The development and popularization of the entire literary genre of ArthurianTales and Holy Grail legends demonstrated intensive scholarship. Thisrequired thorough research of the historical record, synthesis of severalmillennia of traditions of the ancient Priesthood with Celtic mythology, andhighly developed writing skills for the written works to gain such popularsuccess worldwide.

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History also reveals that the Templar Order played a major leadership role inlegal scholarship and development of the legal profession:

In 1234 AD, King Henry III banned institutes of legal education from the City ofLondon, and a Papal Bull was issued requiring Clergy to teach only canon lawand not Common Law [33]. This forced the legal profession of England torelocate to the Templar domain of Holborn, surrounding their headquartersTemple Church at Chancery Lane.

The Templars, already recognized as the “law givers” of the Magna Carta as thefoundations of Common Law, were regarded as defenders, and also influentialleaders, of legal scholarship.

The integration of the legal profession under Templar protection strengthenedthe influence of their Magna Carta values of civil rights and access to Justice, asmany Templars also served as legal scholars and law professors. Their positiveinfluence lasted for 72 years, until 1305 AD.

Therefore, following from all of the above related parts of the Temple Rule, withthe relevant supporting facts from the historical record, the most accuratesummary of this Sixth Pillar of the Templar Code would be:

“Actively pursue scholarly studies of the Truth”

7. Strive to Embody and Exemplify the Virtue of Wisdom

It was an important part of Templar culture, that all knightly activities shouldbe pursued in the context of wisdom. All Knights were expected to seek out,and to strive to embody and visibly represent, the values of wisdom:

Rule 8. It pleased the common Council that their advices whichwere sought, considered and examined through diligence and study of the HolyScriptures, with the wisdom of my lord Honorius, Pope… and by the assent ofthe chapter, and by the approval [Fr. l’otroi, Lat. assensu] of the Poor Knights ofChrist of the Temple …

This presents as an example that the Council of Troyes made all decisions by“advices which were sought… with the wisdom of… [the] Pope” together withthe Templars.

Rule 14. … And henceforth first he shall be put to the testaccording to the wisdom of the Master and brothers and according to thehonesty of the life of he who requests to be in the brotherhood.

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All new Knights of the Templar Order were thus required to “be put to the testaccording to the wisdom of the Master”. Accordingly, all studies of knowledgeand training of skills towards becoming a Templar Knight were to be guided bythe principles of wisdom.

Rule 36. Those brothers to be called to the [Templar] Council, arethose who the Master knows to have wisdom and to give beneficial advice; forthus we command, and not to take everyone. …

This establishes that only “those who the Master knows to have wisdom” can becalled to advise the Grand Mastery, establishing that the Order must begoverned by those who demonstrate wisdom.

Rule 37. Brothers who will be sent through diverse parts of theworld must strive to… live without reproach; and so that they could have goodreports from outsiders, … and that they set an example of good works andwisdom; above all that those with whom they associate and those in whosehostels they lodge will be bestowed with honour. …

All Templars were required to “set an example of good works and wisdom”, aspart of their mandate to “live without reproach”. The emphasis on “wisdom”demonstrates a core Templar value, that one should always seek and promotewisdom, and set an example for society to respect and desire wisdom.

To the Knights Templar, “wisdom” was not merely an idea to aspire to, and wasnever simply a principle to talk about, nor was it only a manner of one’sconduct. Indeed, “wisdom” was the very substance of the heritage of theTemplar Order since its inception, and the essence of the ancient spiritualitywhich the Templars were dedicated to preserve:

According to a 12th century Italian Abbot and friend of Richard the Lionheart,“the Templars were the direct recipients of the wisdom of the Essenes, the first-century order of ascetic monks… The Essenes’ traditions… had been passed onto the keepers of the Holy Sepulchre in Jerusalem, who in turn had passed themon to the safekeeping of the Templars.”

The Vatican Abbot emphasized that “the true wealth of the Templars lay incenturies-old knowledge … not in anything as transitory as real estate deeds orgold.” [34] Historians of Templarism agree that “the Grand Masters of the[Templar] Order had learned the secrets and acquired the treasure of [the]Essenes which were handed down from one to the other.” [35]

Accordingly, it is precisely that ancient sacred wisdom, from the Library of theTemple of Solomon, and thus it is the principle of wisdom itself, which was thereal legendary “Templar Treasure” of the original Order of the Temple ofSolomon.

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Therefore, following from all of the above related parts of the Temple Rule, withthe relevant supporting facts from the historical record, the most accuratesummary of this Seventh Pillar of the Templar Code would be:

“Strive to embody and exemplify the virtue of Wisdom”

8. Respect and Include Women in Balanced Harmony

Certain facts in the historical record, and several key parts of the Temple Rule,reveal that women were included in significant participation with the TemplarOrder. Women were accommodated by means of a reasonable degree ofseparation, to ensure respect for modesty of the women, respect for avoidingtemptation of the men, and to provide for balance in harmony:

Rule 70. The company of women is a dangerous thing, in that theold Devil through the company of women has misled many from the straightpath to heaven. From now on ladies should not be received as sisters in theOrder of the Temple; thus, very dear brothers, henceforth it is not appropriatefor this practice to become a custom, that the flower of purity will always appearamong you.

This Rule specifies that it is the “company of women”, in particular “amongyou”, which could undermine the monasticism of the men, and not merely thefact of women being admitted to the Templar Order.

Requiring only that women should not be admitted “as sisters” living togetherwith the brothers, this Rule did not exclude women becoming Dame Templars,supporting the Order through their own sphere of activities.

The qualifying phrases “From now on… henceforth” indicate that during theperiod leading up to the Temple Rule (the 11 years from 1118-1129 AD), somewomen in fact had been admitted as Dame Templars.

Moreover, the statement that it was “not appropriate for this practice to becomea custom” confirms that such “practice” of admitting women did in fact exist,and clarifies only the intent for it not to become the predominant “custom”.Accordingly, this Rule is best interpreted as establishing that women should notbe actively recruited into the Templar Order, while leaving room for anyreasonable exceptions.

The historical record reveals at least one major precedent, proving that womenwere sometimes admitted into the Templar Order:

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Manuscripts of the Teutonic Order evidence that in 1305 AD, the Abbey desCamaldules de Saint Michel de Lemmo was granted to (and received by) theKnights Templar. The “Abbess Agnès” took Vows in the Templar Order, in herChurch, received into the Order by the Templar Prior from Venice who hadcome to take possession of the Abbey. [36]

This fact confirms that the true policy of this Rule was actually for ladies not tobe “received as sisters” only within Templar houses where the celibate monasticbrothers were living. Accordingly, women could be admitted as Dame Templarsotherwise, and could reside in female monasteries (convents) of the TemplarOrder.

All of these historical facts demonstrate that women were occasionally admittedto the Order as Dame Templars, and that the actual Rule was for women to bereceived as an exception, and also to ensure a reasonable degree of separationfrom the male Knights.

Rule 71. We believe it to be a dangerous thing in every religion[Fr. a toute religion, Lat. omni religioni] to look too much upon the face of awoman. And for this none of you shall presume to kiss a woman, neitherwidow, nor young girl, nor mother, nor sister, nor aunt, nor any other woman;and therefore the Knighthood of Jesus Christ must avoid in all manners to kissany women, by which men have perished many times, that they can converseand remain perpetually with a pure conscience and a sure life before the face ofGod.

In this Rule, the idea that it is “dangerous… to look too much upon the face of awoman” is not the commandment. Rather, as indicated by the words “for this”and “therefore”, it is only mentioned as a reason for the real policy, which is to“avoid… to kiss any women”. Therefore, even this 12th century Rule does notexclude women from membership, and is not incompatible with acceptingwomen into the Order as Dame Templars (provided only that the brothersshould not take to actually kissing them).

Joan of Arc, who led the French Army against British imperialism in 1429 AD,was a descendant of the Templar King Fulk and thus a hereditary Templar [37].She was canonized as a Martyr in 1456 AD and a Saint in 1920 AD. Saint Joanthus set an overwhelming precedent for women to be Templar Dames in fulland equal membership, forever more.

In the proven tradition of Saint Joan of Arc, who was martyred in 1431 AD as ahereditary Templar actively fighting for Templar historical missions, theequality, merit and value of the role of women in the Templar Order can nevermore be denied. The historical record proves that women can and should beDame Templars in full membership, with all chivalric legitimacy.

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Accordingly, all parts of the Temple Rule related to women are necessarilymodified by the historical realities of some proven exceptions. In moderntimes, those Rules which limited interaction with women would be interpretedsimply as traditional requirements for modesty, respect and professionalism, toaccommodate women into the modern Templar Order in an appropriate way.

Rule 72. We command to all of the brothers that none from nowon shall dare to hold children over the [baptismal] font, and none shall beashamed to refuse to be godfathers or godmothers; as this [worldly] shamebrings more glory than sin.

It should be noted that it was not the intent or purpose of this Rule to implyanything wrong with being sworn as a godparent during the baptism of a child.Rather, this prohibition applies only to Templars, and only because of therigorous demands and harsh realities of Knighthood during the 12th century.

Surprisingly, this Rule contains a much unexpected reference to also being“godmothers”. This is conclusive proof, directly from the historical record, thatwomen were in fact admitted into the Order as Dames Templar. Indeed, ifthere were no women in the Templar Order, there would certainly be no need towrite a commandment to prohibit being “godmothers”.

Rule 679. … Nor should you ever take the services of a woman,unless being for illness of your body, or by permission from he [a TemplarMaster] who grants that you may.

It was an established tradition, eventually codified in this later Rule, thatKnights were permitted to retain the services of a woman for their care duringperiods of illness. Moreover, it was also allowed to have the services of womenfor any other reason, as long as permission was granted by the appropriateMaster or Commander of the Order.

This Rule clearly limits and qualifies, and indeed seems to somewhatundermine, the warning in Rule 71 not “to look too much upon the face of awoman”.

Records of the “Temple de Paris” (the Templar headquarters in France)contained statements by Deputies of the Grand Master within the Grand Prioryof France, that “religious brothers during illness” were allowed to “call womenof age, of an upright life” to care for them. Similar records from the 14th centuryalso evidenced that the Templar Paris facility also permanently employed “oneor two” women for cooking and cleaning, and sometimes for providing haircuts. [38]

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Accordingly, those Rules which limited the interaction of men with women canbe authentically interpreted as simply traditional requirements for modesty,respect and professionalism. Far from excluding women from participation inthe Templar Order, such Rules actually served to facilitate and accommodatewomen in an appropriate way, in the context of contemporary culture duringthe relevant period in history.

Understood from this more balanced perspective, this more fundamental coreprinciple can still be observed in the modern era, while enabling full and activeparticipation of women in the Templar Order.

Just as women could enter the Order directly as Dame Templars in their ownright, women also could participate as a Dame indirectly, in connection withbeing married to a Templar Knight:

Rule 630. If a brother goes out from the house and takes a womanas a wife, … it would do no harm if he returns to rejoin the house; but he mustnot bring anything into it which he should not bring, and will not be held byanything to the woman, … nor to us also, for he has returned from the one andfrom the other.

This Rule openly allows a Knight to go out and “take a woman as a wife”, andthen return to the Templar monastery. In that case, it is established that he“will not be held by anything to the woman… nor to us also”. This essentiallydeclares a policy of “non-interference” both ways, that the marriage should notundermine dedicated service to the Order, and that nothing of the Order shouldcompromise the bonds of marriage.

Rule 69. If men who are married request the fraternity andblessings and devotions of the Order, we grant that you receive them in suchmanner, that… he must lead an honest life and endeavor to do good towards thebrothers. … ; because it would not seem right to us that such worldly brothersshould reside in one house with brothers who have pledged their purity to God.

While this Rule clearly allows married men to join the Templar Order, and doesnot actually discriminate against them, it does express some concerns whichtend to be perceived as discouraging married men from becoming Knights:

The main issue mostly arises from the context of monastic life, in medievaltimes when the majority of Templar warrior-monks were expected to becelibate. It evidences the cultural discomfort of most of the Knights, who gaveup the blessings and moral support of marriage in self-sacrifice for dedicatedservice. The celibate Knights were generally bothered by the idea of marriedmen living among them, who had the advantage, luxury and comfort of knowinga wife was waiting for them to come home, and would take periodic leave tovisit their wives.

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The practical solution established by this Rule was a requirement for marriedbrothers to be seen making major contributions to the Templar Order, as areliable way to help prevent or diffuse any potential resentment by the majorityof celibate Knights.

However, the deeper underlying principle and spirit of this Rule is really anobligation of married brothers to be sensitive to the burden of sacrifice made bythe unmarried Knights. This requires the humility and modesty to avoid callingany attention to one’s marriage. It also requires that the brother be seen asmaking major contributions of value to the Order, which are not undermined bythe worldly demands of marriage.

Therefore, following from all of the above related parts of the Temple Rule, withthe relevant supporting facts from the historical record, the most accuratesummary of this Eighth Pillar of the Templar Code would be:

“Respect and include women in balanced harmony”

9. Live by Simplicity, Modesty and Humility

In the medieval tradition of monastic orders, the Knights Templar wererequired to live a life of simplicity, modesty and humility, as a form of purity.Such purity of simplicity was the necessary style and manner of all aspects oftheir behavior, appearance and self-expression:

Rule 15. It has been made known… that without restraint andwithout moderation you hear the services of God while standing. We do notcondone that you behave in such a manner, rather we disapprove of it. But wecommand as much to the strong as to the weak, to avoid scandal, … throughoutthe invitatory and the hymn … sitting down; and saying their prayers in silence,and simply and without loudness, so that the one praying does not disturb theprayers of the other brothers.

Although this Rule is ostensibly about the behavior of Knights during Churchservices, it reflects a much more important general rule, which applies to theconduct of Knights in all activities of daily life. This evidences an underlyingrequirement of modesty and humility. The Rule mandates Knights to behavewith “restraint” and “moderation”, and for their appearance and conduct to beexpressed “simply and without loudness”.

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Rule 17. We command that all the robes of the brothers shouldalways be of one colour, that is white or black or brown [Fr. buriaus, Lat.burella]. And to all the brother Knights… that those who have abandoned thelife of darkness, for the simplicity [Fr. essamples, Lat. conditori] of white robesare recognized as being reconciled with their creator: Which signifiescleanliness [Fr. blanchor] and complete purity [Lat. castitas].

Purity is certainty of courage and healthiness of the body. For if any of thebrothers do not preserve purity, he cannot come to eternal rest nor see God, bythe assurance of the Apostle who said: Pacem sectamini cum omnibus etcastimoniam sine qua nemo Deum videbit. That is to say: “Bring peace toeveryone, maintain purity, without which none can see God.”

This Rule explains that it is the “simplicity” of white cloaks that “signifies…purity”. This emphasizes that “simplicity” was the rule, not merely using whitefabric. The Old French word used is “essamples”, the origin of the modernFrench root word “simples” meaning “simple”. The Latin word used is“conditori”, meaning “foundations” as in “basics”. Therefore, the originalmanuscripts were clearly expressing the concept of “simplicity” of clothing.

The word “robes” here is actually a medieval term meaning all articles of“clothing” more generally. The capes which became popularized as “robes” areactually referred to specifically as “cloaks”. As a historical fact, as the mainalternative to the dress cloaks (which were actually light-brown “burrel” color),the Templars mostly wore simple monk robes, with solid black or brown color[39].

Rule 23. In the palace… they should eat together. But if becauseyou have not become accustomed to the signals of the other men of religion,whatever thing you find necessary, softly and privately, you may request to bebrought to your place at the table, and with all humility and submission ofreverence. For the Apostle said: Manduca panem tuum cum silentio. That isto say: “Eat your bread in silence.” …

This reveals the tradition that apart from their appearance or behavior inpublic, even in the privacy of Templar quarters, the Knights were required evento eat “with all humility and submission of reverence”. This demonstrates thatthe principles of modesty and humility were not merely a code of conduct forinteracting with the public, but in fact were a genuine way of life for theindividual in one’s private personal life.

Rule 55. … It is not fitting for the religious to engage in pleasures,but to hear willingly the commandments of God and to be often in prayers… Asit is fitting for every religious man to go simply and humbly and withoutlaughing nor speaking many words, but reasonably and not shouting loudly …

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The statement that “it is fitting for every religious man to go simply andhumbly” represents a core Templar doctrine, to live a life of modesty andhumility. That this is in a context to not “engage in pleasures” indicates theprinciple of leading a life of simplicity.

Therefore, following from all of the above related parts of the Temple Rule, themost accurate summary of this Ninth Pillar of the Templar Code would be:

“Live by simplicity, modesty and humility”

10. Practice Moderation as the Foundation of Discipline

In the culture of authentic Templarism, “excess” in one’s behavior andappearance is considered an undesirable sign of some sinful vice, usuallyassumed to be that of pride. The disciplined focus of moderation was desirableat all times, to avoid distraction from one’s sacred knightly missions.Accordingly, it was required to avoid any and all forms or expressions of excess,as an essential cultural value:

Rule 21. … And the Drapier should provide that the brothers beso reasonably groomed that they could be inspected front and back; and thissame manner we command to firmly maintain for beards and moustaches, sothat no excess of vice could be noted on their selves.

This requires all Templars to keep one’s appearance “so that no excess of vicecould be noted”, as both a reminder to themselves and each other, and as atradition for all, to practice moderation in all aspects of one’s life.

Rule 22. We prohibit points and laces on shoes… Nor to haveexcess of hair nor robes of length. For those who serve the sovereign creatormust by necessity be born within and without by the promise of God himselfwho said: Estote mundi quia ego mundus sum. That is to say: “Be born, as I amborn.”

The prohibition “nor to have excess of hair nor robes of length” establishes thatTemplars were required to practice moderation not only in their behavior, butalso in how they express themselves in their appearance.

Rule 30. When day fades out and the night comes… we place thislight meal in the arbitration and in the discretion of the Master. When he willswater and when he will command by mercy a light wine, it shall be givenreasonably. Truly, it should not be taken in excess, but in moderation. ForSolomon said: Quia vinum facit apostatare sapientes. That is to say, that winecompromises the wise.

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Generally, medieval Knights were famous for rambunctious and spiritedcelebratory drinking of alcohol, whether mead, beer or wine. This led to thepopular humorous expression “Drink like a Templar”. However, that phrasearose only because medieval knighthood was mostly associated with theCrusades, and the Crusades were disproportionately associated with theTemplars, merely because they were the most famous of all Knights.

Authentically, the historical record evidences that the Knights Templar were notrambunctious, but rather dedicated to monastic modesty. This commandmentthat “wine… should not be taken in excess”, but only “reasonably”, proves thatthe Templars were specifically prohibited from any excessive drinking.

This Rule reminds Templars of the principles of “moderation”, living“reasonably”, as part of a tradition of simplicity and humility.

Rule 37. Brothers who will be sent through diverse parts of theworld must strive… to live without excess of food and drink [Lat. cibo et potu],and to live without reproach; and so that they could have good reports fromoutsiders, so they would not disgrace by deed nor by word the purposes ofreligion …

The requirement “to live without excess of food and drink” is presented as partof a general practice of moderation, which helps “to live without reproach”,thereby upholding “the purposes of religion”.

Therefore, following from all of the above related parts of the Temple Rule, themost accurate summary of this Tenth Pillar of the Templar Code would be:

“Practice moderation as the foundation of discipline”

11. Shun All Forms of Pride in Oneself and Others

One of the greatest sins detested by the Knights Templar is that of pride, aspride only inflates the ego, which is considered the primary manifestation of theDevil. The Templar Order always strictly required that all forms of pride, andall manners of any such egotism, must be shunned and vehemently rejected asthe instruments of evil.

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Rule 18. But these robes should be without any arrogance andwithout any show of pride. And so we establish that no brother shall have anypiece of fur on his robes… In such manner we command everyone to have thesame… And the Drapier… must studiously consider and think to have thereward of God in all these things aforesaid, so that the eyes of the envious andthe evil-tongued could not notice anything in the robes worn …

The Templars were always required, both in their appearance and conduct, tobe “without any arrogance and without any show of pride”.

Rule 19. And if any brother by a feeling of pride or for arrogancewishes to have as entitlement a nicer and better robe, the worst shall be given tohim. …

This repeats the doctrine that any “pride or arrogance” is prohibited, andintroduces the concept that such pride necessitates a proportionate measure ofpunishment in order to curtail it. This establishes that not only must pride byavoided in oneself, but it must also be shunned when displayed by others.

Rule 34. … For this we say that no person shall be elevatedamong you, but must be caring for the sick; … and he who is more unwell shallhumble himself for his infirmity and not become proud for seeking mercy. Insuch manner all the members will be in peace. And we prohibit for anyone toembrace excessive abstinence; but to firmly keep the communal life.

This Rule introduces a new concept for a deeper understanding of the sins ofpride: Here is explained that one can also be “proud for seeking mercy”, eventaking pride in one’s weakness to gain advantage of sympathy. Likewise, onecan behave with “excessive abstinence”, even taking pride in the exaggeratedexpression of one’s apparent humility. Therefore, the Templars consideredeven pride in one’s weakness, or excess in one’s expression of modesty, asmerely alternate forms of the sin of pride.

Rule 46. Before all things we must ensure that no brother,powerful or not powerful, strong or weak, who wishes to promote himselfgradually and become proud and defend his offense, remain unpunished. But ifhe does not wish to correct it, he shall be given a harsher punishment. But if bypious counsel prayers are said to God for him, and he does not wish to makeamends, but wishes more and more to pride himself in it, he shall be uprootedfrom the pious flock; according to the Apostle who says: Auferte malum exvobis. That is to say: “Remove the wicked from among you.” It is necessarythat you remove the wicked sheep from the company of the faithful brothers.

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This Rule establishes the principle that pride makes any wrongdoing evenworse, as an aggravated offense. It emphasizes that the only thing worse thancommitting an offense is to “become proud and defend” it, or “to pride himselfin it”, requiring a “harsher punishment”.

Rule 49. Although all idle words are generally known to be sinful,those who speak them in self pride by their own sinfulness will go before theharsh judgment of Jesus Christ. …

This Rule, that “idle words” spoken “in self pride” are “sinfulness” incurring“the harsh judgment of Jesus Christ”, emphasizes that the corrupting influenceof pride makes any misconduct an aggravated offense. It also confirms that thesin of pride, especially when it is the driving force behind abuses against others,makes the offenders the “enemies of Christ” whom all Templar Knights weresworn to fight and oppose.

Rule 52. We completely forbid that any brother have gold orsilver on his bridle, nor on his stirrups, nor on his spurs. This is to be followedif he buys them; but if it occurs that such an old harness be given to him incharity, that the gold or silver is tarnished, that the resplendent beauty will notbe seen by others, nor pride: he may well have it. But if a new harness is givento him, the Master shall determine what he will do.

This establishes a general prohibition of any “resplendent beauty… seen byothers, nor pride”, as applying even to one’s working equipment, in addition toone’s personal appearance and conduct. That the Master is needed todetermine whether certain equipment is prideful, demonstrates a Templardoctrine: The insidious nature of pride requires that all manifestations of prideneed to be resisted and contained by the righteous.

This Pillar of Templar Chivalry, to resist and oppose all forms of pride, is theessence of the famous “motto” of the Knights Templar: “Non nobis Domine,non nobis, sed nomine Tuo da gloriam!” It is featured in the Gregorian Chant“Non Nobis Domine”, which is considered the official anthem of the historicalTemplar Order. [40]

That classic Templar motto comes directly from the Old Testament Psalm 115:1,“Not to us, Lord, not to us, but to Thy name give glory,” which then continues“for Thy mercy, and for Thy Truth’s sake.”

The full meaning is that everything Templars do, they do to uphold the Faith,and to uphold God’s Truth, by giving glory to God, and not to glorify themselvesnor the Order. This serves as a constant reminder to strictly avoid all forms ofpride, which can only lead one astray from the righteous path of God.

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Thus, the authentic character of Templars is to never allow their pride to seekglory of their ego, but rather in all things only to call attention to the glory of thesacred wisdom of the Holy Scriptures, the power of the Holy Spirit, and thegoodness of communion with God.

Therefore, following from all of the above related parts of the Temple Rule, themost accurate summary of this Eleventh Pillar of the Templar Code would be:

“Shun all forms of pride in oneself and others”

12. Avoid and Oppose All Forms of Gossip and Defamation

Perhaps the most egregious sins most despised by the Knights Templar arethose of gossip and defamation, especially the devious practice traditionallyknown as “character assassination”. Attacking another by defamatoryaccusations and inflammatory rumours is inherently driven by the sin of pride,from immoral puffing of the ego, and is the worst possible form of it.

Rule 48. We command by divine counsel that you avoid asplague: envy, rumour, spite, slander. Thus each shall diligently guard againstthat which the Apostle said: Ne sis criminator et susurro in populo. That is tosay: “Do not accuse nor malign the people of God.” … Those are filled with greatblindness who disparage others, and many are filled with great sorrow who donot guard against carrying envy towards others; by which they will be plungedinto the ancient wickedness of the Devil.

Strictly banning all gossip and defamation, this Rule absolutely prohibits“rumour” and “slander”, and forbids to “malign” people or “disparage others”,calling it the “wickedness of the Devil”.

The commandment to “avoid like the plague” gossip or defamation has a dualmeaning, that one must refrain from such conduct, and also that Templars areobligated to avoid or resist such conduct by others, by refusing to participate, orby openly opposing it.

Defamation was always regarded by the Knights Templar as the most despicableand sinful practice. This makes defamation itself one of the evils whichTemplars are sworn to fight against, as defenders of Justice. It also means thatthose who engage in defamation are actually the “enemies of God” whomTemplars are sworn to fight and defend against.

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Rule 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 etvita in manibus lingue. That is to say: “Life and death are in the power of thetongue.” And in saying that, we prohibit idle words and wicked bursts oflaughter in all forms. And if anything is said in such speaking which should notbe said, when you go into your beds, in all humility and in pure devotion, wecommand you to say the prayer of the paternoster.

This Rule generally prohibits “idle words” as being “not without sin”, becausethat generally tends to lead to gossip and rumour, which inherently tends tocreate or perpetuate defamation.

Rule 38. Every brother must diligently ensure that he does notincite another brother to wrath or anger, for the sovereign mercy of God holdsboth the strong and the weak equal in the name of charity.

This strictly prohibits to “incite another… to wrath or anger”, which is theprimary effect of defamation, as a wrongfully aggressive provocation.

Rule 49. Although all idle words are generally known to be sinful,those who speak them in self pride by their own sinfulness will go before theharsh judgment of Jesus Christ. … Likewise one must refrain more and cease tospeak evil to escape the penalty of sinfulness. …

Again this Rule prohibits “all idle words” which tend to lead to gossip, andstrictly forbids to “speak evil”, which by definition primarily applies todefamation.

It is highly significant, and indeed prophetic, that defamation of others was thesin most despised by the Templar Order:

During the infamous persecutions by the French King Philip IV, all“confessions” extracted under torture were based upon recruited “witnesses”,who were mostly disgruntled former Templars who the Order had expelled fortheir own wrongdoing [41]. Such “witnesses”, including those with knownulterior motives, were given immunity from any punishment even if theiraccusations were proven false [42].

Indeed, the entire persecution was driven solely by false defamatoryaccusations. The Papal Bull Vox in Excelso of 1312 AD, which merely“suppressed” (but in fact did not dissolve) the Templar Order, highlighted (andthereby protested) that the Vatican was “unwilling to lend our ears toinsinuation and accusation against the Templars; … Then came the interventionof… Philip, the illustrious King of France.” [43]

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The Papal Bull Considerantes of 1312 AD, implementing the merelyadministrative internal termination of support by the Vatican established byVox in Excelso, also witnessed that the persecution was based solely on emptybut aggressive defamation: It protested that the Vatican was coerced by the“clamorous charges… of the Kingdom of France” artificially creating a “gravescandal”. [44]

The Templar Order always taught that speaking evil through gossip or bydisparaging others is the direct manifestation of the Devil itself, and that peoplewho engaged in such offenses are themselves the “enemies of Christ” whom theTemplars were sworn to fight against.

Therefore, following from all of the above related parts of the Temple Rule, withthe relevant supporting facts from the historical record, the most accuratesummary of this Twelfth Pillar of the Templar Code would be:

“Avoid and oppose all forms of gossip and defamation”

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The 12 Pillars of The Templar Code© 2015 Prince Matthew of Thebes

Sovereign Magistral Order of the Temple of Solomon.All International Rights Reserved.

www.knightstemplarorder.org

The authentic medieval Templar Code of 1150 AD was reconstructed from thehistorical record, and thus restored, by Prince Matthew of Thebes, the legalscholar, historian and linguist, in 2015, based upon his authoritative Englishtranslation from Old French and original Latin manuscripts of the Temple Rule.

Analysis, in the context of authentic Templar history, has resulted in the presentTwelve Pillars of the Templar Code, which has great relevance, and is suitablefor practical real-world use, in modern times:

1. Preserve the ancient origins of religion and spirituality

2. Seek communion with the feminine face of God

3. Practice the discipline of daily prayerful meditation

4. Use one’s strength only to protect and uphold the weak

5. Always uphold and represent Justice with fairness

6. Actively pursue scholarly studies of the Truth

7. Strive to embody and exemplify the virtue of Wisdom

8. Respect and include women in balanced harmony

9. Live by simplicity, modesty and humility

10. Practice moderation as the foundation of discipline

11. Shun all forms of pride in oneself and others

12. Avoid and oppose all forms of gossip and defamation

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Academic Source References

[1] Charles G. Addison, The History of the Knights Templar, 1842, p.6, citingthe document De Aedificiis by historian Procopius of Caesarea as “Procopius deOedificiis Justiniani, lib. 5.”

[2] Josephus, Jewish War, Loeb Classical Library, translation by WilliamWhiston (1736), 5:212 and 5:217.

[3] Josephus, Life, Loeb Classical Library, translation by William Whiston(1736), p.65.

[4] Old Testament, Authorized King James Version (AKJV), CambridgeUniversity Press (1990), Genesis 31:9.

[5] Keith Laidler, The Head of God: The Lost Treasure of the Templars, London(1998), p.177; Piers Paul Read, The Templars, Phoenix Press, London (2001),p.305.

[6] Henry Lincoln, Shadow of the Templars, documentary film, BBC London(1979), at 8:05 min.

[7] Hector Avalos, How Archaeology Killed Biblical History, Lecture Video,October 21, 2007, Minnesota Atheists Conference, USA.

[8] Saint Augustine, Retract I, XIII, 3 (ca. 418 AD); Eugene TeSelle, Augustinethe Theologian (1970), reprinted London (2002), p.343.

[9] Saint Jerome, Epistola 195 (418 AD); Eugene TeSelle, Augustine theTheologian (1970), reprinted London (2002), p.343.

[10] Pope Innocent II, Omne Datum Optimum, “Every Good Gift” (29 March1139), translated in: Malcolm Barber & Keith Bate, The Templars: SelectedSources, Manchester University Press (2002), pp.8, 59-64.

[11] Pope Celestine II, Milites Templi, “Knights of the Temple” (5 January 1144),translated in: Malcolm Barber & Keith Bate, The Templars: Selected Sources,Manchester University Press (2002), pp.8, 64-65.

[12] Pope Eugenius III, Militia Dei, “Knighthood of God” (7 April 1145),translated in: Malcolm Barber & Keith Bate, The Templars: Selected Sources,Manchester University Press (2002), pp.8, 65-66.

[13] Michael Lamy, Les Templiers: Ces Grand Seigneurs aux Blancs Manteaux,p.28.

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[14] Alan Butler & Stephen Dafoe, The Warriors and Bankers, Lewis Masonic,Surrey, England (2006), p.20.

[15] Karl Heinrich Rengstorf, Hirbet Qumran and the Problem of the Library ofthe Dead Sea Caves, German edition (1960), Translated by J.R. Wilkie, LeidenPress, Brill (1963).

[16] Minna and Kenneth Lonnqvist, Archaeology of the Hidden Qumran: TheNew Paradigm, Helsinki University Press, Helsinki (2002).

[17] Eric Meyers, The Oxford Encyclopedia of Archaeology in the Near East,Oxford University Press, Oxford (1997), Vol.2, pp.268-269.

[18] Piers Paul Read, The Templars: The Dramatic History of the KnightsTemplar, the Most Powerful Military Order of the Crusades, Weidenfeld &Nicholson, Great Britain (1941), Saint Martin’s Press, New York (1999), PhoenixPress, London (2001), p.304, quoting conclusions of historians from “theGerman Freemasons”.

[19] Ken Doyle, Apostle to the Apostles: The Story of Mary Magdalene, CatholicTimes, (11 September 2011).

[20] Schiffman & VanderKam, Encyclopedia of the Dead Sea Scrolls, OxfordUniversity Press (2000), Vol.2, p.977, “Wisdom Texts”, citing Qumran Scroll11Q5 xxi.11-17; xxii.1.

[21] Schiffman & VanderKam, Encyclopedia of the Dead Sea Scrolls, OxfordUniversity Press (2000), Vol.2, p.983, “Women: Membership, Leadership andStatus”, citing Qumran Scroll 1Q28a i.4.

[22] Schiffman & VanderKam, Encyclopedia of the Dead Sea Scrolls, OxfordUniversity Press (2000), Vol.2, p.983, “Women: Membership, Leadership andStatus”, citing Flavius Josephus, The Jewish War, 2.161.

[23] H. Spencer Lewis, The Mystical Life of Jesus, Ancient and Mystical OrderRosae Crucis, San Jose, 1982, pp.191-192.

[24] J. Van der Vliet, Raising the Djed: A Rite de Marge, Akten Munchen, 1985,3rd Ed., S. Schoske, Hamburg, 1989, pp.405-411.

[25] H.D. Hazeltine, “The Influence of Magna Carta on American ConstitutionalDevelopment in Malden”, in Henry Elliot, Magna Carta Commemoration Essays(1917), p.194.

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[26] T.F. Tout, “Fitzwalter, Robert” in Leslie Stephen, Dictionary of NationalBiography (1889), London, Smith Elder & Co., p.226.

[27] Gabriel Ronay, The Tartar Khan’s Englishman, London, Cassel (1978),pp.38-40.

[28] Danny Danziger & John Gillingham, 1215: The Year of Magna Carta,Hodder & Stoughton (2003), p.271.

[29] Lord Judge Master of the Temple, The Greatest Knight, in The InnerTemple Yearbook: 2013-2014, Honourable Society of the Inner Temple, pp.12-15.

[30] Alan Butler and Stephen Dafoe, The Warriors and the Bankers, LewisMasonic, Surrey, England (2006), pp.56-57.

[31] Frank Sanello, The Knights Templars: God’s Warriors, the Devil’s Bankers,Taylor Trade Publishing, Oxford (2003), p.278.

[32] Alan Butler and Stephen Dafoe, The Warriors and the Bankers, LewisMasonic, Surrey, England (2006), p.56.

[33] Watt, Dunbar & Benham, The Story of the Inns of Court, Boston, HoughtonMifflin (1928), p.133.

[34] French author (unidentified), De la Maconnerie Parmi Les Chretiens, (“OnMasonry Among Christians”), Germany (ca. 1750 AD), quoting 12th centuryItalian Abbot Joachim of Flora (Calabria), a friend of Richard the Lionheart;Frank Sanello, The Knights Templars: God’s Warriors, the Devil’s Bankers,Taylor Trade Publishing, Oxford, 2003, p.223.

[35] Piers Paul Read, The Templars: The Dramatic History of the KnightsTemplar, the Most Powerful Military Order of the Crusades, Weidenfeld &Nicholson, Great Britain (1941), Saint Martin’s Press, New York (1999), PhoenixPress, London (2001), p.304, quoting conclusions of historians from “theGerman Freemasons”.

[36] Henri de Curzon, La Regle du Temple (1886), p.69, Note 1 to Rule 70; DeWal, Recherches sur l’Ordre Teutonique (1807), Vol.1, p.262.

[37] Heinz Friederichs, Genealogisches Jahrbuch, academic journal ofgenealogy, Germany (ca.1971), pp.73-81.

[38] Henri de Curzon, La Regle du Temple, La Société de L’Histoire de France,Paris (1886), in Librairie Renouard, pp.346-347, in Note 1 to Rule 679.

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[39] Frank Sanello, The Knights Templars: God’s Warriors, the Devil’s Bankers,Taylor Trade Publishing, Oxford (2003), pp.14-15.

[40] Manuscript of the Holy Sepulchre (12th century), Musée Condé, Chantilly,Manuscript “XVIII b12”; Marcel Peres, Chant of the Templars, EnsembleOrganum (1992), “Non Nobis Domine”.

[41] Henry Charles Lea, A History of the Inquisition of the Middle Ages, Vol. 3,Harper & Bros, New York (1901), pp.257, 262.

[42] Edward Peters, Inquisition, University of California Press, Los Angeles(1989), p.52.

[43] Pope Clement V, Vox in Excelso, “Voice From on High” (22 March 1312) ,Parts 3-4, Regestum 7952; translated in Karl Joseph Von Hefele, A History ofthe Councils of the Church: From the Original Documents (1896).

[44] Pope Clement V, Considerantes (06 May 1312), Part 1, Regestum 7952;translated in Karl Joseph Von Hefele, A History of the Councils of the Church:From the Original Documents (1896).