Poor Fellow-Soldiers of Christ and of the Temple of Solomon
Pauperes commilitones Christi Templique Solomonici
A Seal of the Knights Templar, with their famous image of two knights on a single horse, a symbol of their early poverty. The text is in Greek and Latin characters, Sigillum Militum Χρisti: followed by a cross, which means “the Seal of the Soldiers of Christ”.
|Type||Western Christian military order|
|Role||Protection of Pilgrims|
|Size||15,000–20,000 members at peak, 10% of whom were knights|
|Headquarters||Temple Mount, Jerusalem|
|Nickname||Order of the Temple|
|Patron||St. Bernard of Clairvaux|
|Motto||Non nobis Domine, non nobis, sed nomini tuo da gloriam (Not to us Lord, not to us, but to Your Name give the glory)|
|Attire||White mantle with a red cross|
|Mascot||2 Knights riding one horse|
|Engagements||The Crusades, including:
Siege of Ascalon (1153),
Battle of Montgisard (1177)
Battle of Hattin (1187),
Siege of Acre (1190–1191),
Battle of Arsuf (1191),
Siege of Acre (1291)
|First Grand Master||Hugues de Payens|
|Last Grand Master||Jacques de Molay|
The Poor Fellow-Soldiers of Christ and of the Temple of Solomon (Latin: Pauperes commilitones Christi Templique Solomonici), commonly known as the Knights Templar, the Order of the Temple (French: Ordre du Temple or Templiers) or simply as Templars, were among the most famous of the Western Christian military orders. The organization existed for approximately two centuries in the Middle Ages.
Officially endorsed by the Roman Catholic Church around 1129, the Order became a favoured charity throughout Christendom, and grew rapidly in membership and power. Templar knights, in their distinctive white mantles with a red cross, were among the most skilled fighting units of the Crusades. Non-combatant members of the Order managed a large economic infrastructure throughout Christendom, innovating financial techniques that were an early form of banking, and building many fortifications across Europe and the Holy Land.
The Templars’ existence was tied closely to the Crusades; when the Holy Land was lost, support for the Order faded. Rumors about the Templars’ secret initiation ceremony created mistrust, and King Philip IV of France, deeply in debt to the Order, took advantage of the situation. In 1307, many of the Order’s members in France were arrested, tortured into giving false confessions, and then burned at the stake. Under pressure from King Philip, Pope Clement V disbanded the Order in 1312. The abrupt disappearance of a major part of the European infrastructure gave rise to speculation and legends, which have kept the “Templar” name alive into the modern day.
After the First Crusade captured Jerusalem in 1099, many Christian pilgrims traveled to visit what they referred to as the Holy Places. However, though the city of Jerusalem was under relatively secure control, the rest of the Outremer was not. Bandits abounded, and pilgrims were routinely slaughtered, sometimes by the hundreds, as they attempted to make the journey from the coastline at Jaffa into the Holy Land.
Around 1119, two veterans of the First Crusade, the French knight Hugues de Payens and his relative Godfrey de Saint-Omer, proposed the creation of a monastic order for the protection of these pilgrims. King Baldwin II of Jerusalem agreed to their request, and gave them space for a headquarters on the Temple Mount, in the captured Al Aqsa Mosque. The Temple Mount had a mystique, because it was above what was believed to be the ruins of the Temple of Solomon. The Crusaders therefore referred to the Al Aqsa Mosque as Solomon’s Temple, and it was from this location that the Order took the name of Poor Knights of Christ and the Temple of Solomon, or “Templar” knights. The Order, with about nine knights, had few financial resources and relied on donations to survive. Their emblem was of two knights riding on a single horse, emphasizing the Order’s poverty.
A Templar Knight is truly a fearless knight, and secure on every side, for his soul is protected by the armour of faith, just as his body is protected by the armour of steel. He is thus doubly armed, and need fear neither demons nor men.”— Bernard de Clairvaux, c. 1135, De Laude Novae Militae—In Praise of the New Knighthood
The Templars’ impoverished status did not last long. They had a powerful advocate in Saint Bernard of Clairvaux, a leading Church figure and a nephew of André de Montbard. He spoke and wrote persuasively on their behalf, and in 1129 at the Council of Troyes, the Order was officially endorsed by the Church. With this formal blessing, the Templars became a favored charity throughout Christendom, receiving money, land, businesses, and noble-born sons from families who were eager to help with the fight in the Holy Land. Another major benefit came in 1139, when Pope Innocent II‘s papal bull Omne Datum Optimum exempted the Order from obedience to local laws. This ruling meant that the Templars could pass freely through all borders, were not required to pay any taxes, and were exempt from all authority except that of the Pope.
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With its clear mission and ample resources, the Order grew rapidly. Templars were often the advance force in key battles of the Crusades, as the heavily armoured knights on their warhorses would set out to charge at the enemy, in an attempt to break opposition lines. One of their most famous victories was in 1177 during the Battle of Montgisard, where some 500 Templar knights helped to defeat Saladin‘s army of more than 26,000 soldiers.
Although the primary mission of the Order was military, relatively few members were combatants. The others acted in support positions to assist the knights and to manage the financial infrastructure. The Templar Order, though its members were sworn to individual poverty, was given control of wealth beyond direct donations. A nobleman who was interested in participating in the Crusades might place all his assets under Templar management while he was away. Accumulating wealth in this manner throughout Christendom and the Outremer, the Order in 1150 began generating letters of credit for pilgrims journeying to the Holy Land: pilgrims deposited their valuables with a local Templar preceptory before embarking, received a document indicating the value of their deposit, then used that document upon arrival in the Holy Land to retrieve their funds. This innovative arrangement was an early form of banking, and may have been the first formal system to support the use of cheques; it improved the safety of pilgrims by making them less attractive targets for thieves, and also contributed to the Templar coffers.
Based on this mix of donations and business dealing, the Templars established financial networks across the whole of Christendom. They acquired large tracts of land, both in Europe and the Middle East; they bought and managed farms and vineyards; they built churches and castles; they were involved in manufacturing, import and export; they had their own fleet of ships; and at one point they even owned the entire island of Cyprus. The Order of the Knights Templar arguably qualifies as the world’s first multinational corporation.
In the mid-12th century, the tide began to turn in the Crusades. The Muslim world had become more united under effective leaders such as Saladin, and dissension arose among Christian factions in and concerning the Holy Land. The Knights Templar were occasionally at odds with the two other Christian military orders, the Knights Hospitaller and the Teutonic Knights, and decades of internecine feuds weakened Christian positions, politically and militarily. After the Templars were involved in several unsuccessful campaigns, including the pivotal Battle of the Horns of Hattin, Jerusalem was captured by Saladin‘s forces in 1187. The Crusaders retook the city in 1229, without Templar aid, but held it only briefly. In 1244, the Khwarezmi Turks recaptured Jerusalem, and the city did not return to Western control until 1917 when the British captured it from the Ottoman Turks.
The Templars were forced to relocate their headquarters to other cities in the north, such as the seaport of Acre, which they held for the next century. But they lost that, too, in 1291, followed by their last mainland strongholds, Tortosa (in what is now Syria), and Atlit. Their headquarters then moved to Limassol on the island of Cyprus, and they also attempted to maintain a garrison on tiny Arwad Island, just off the coast from Tortosa. In 1300, there was some attempt to engage in coordinated military efforts with the Mongols via a new invasion force at Arwad. In 1302 or 1303, however, the Templars lost the island to the Egyptian Mamluks in the Siege of Arwad. With the island gone, the Crusaders lost their last foothold in the Holy Land.
With the Order’s military mission now less important, support for the organization began to dwindle. The situation was complex though, as over the two hundred years of their existence, the Templars had become a part of daily life throughout Christendom. The organization’s Templar Houses, hundreds of which were dotted throughout Europe and the Near East, gave them a widespread presence at the local level. The Templars still managed many businesses, and many Europeans had daily contact with the Templar network, such as by working at a Templar farm or vineyard, or using the Order as a bank in which to store personal valuables. The Order was still not subject to local government, making it everywhere a “state within a state”—its standing army, though it no longer had a well-defined mission, could pass freely through all borders. This situation heightened tensions with some European nobility, especially as the Templars were indicating an interest in founding their own monastic state, just as the Teutonic Knights had done in Prussia and the Knights Hospitaller were doing with Rhodes.
 Arrests and dissolution
In 1305, the new Pope Clement V, based in France, sent letters to both the Templar Grand Master Jacques de Molay and the Hospitaller Grand Master Fulk de Villaret to discuss the possibility of merging the two Orders. Neither was amenable to the idea, but Pope Clement persisted, and in 1306 he invited both Grand Masters to France to discuss the matter. De Molay arrived first in early 1307, but de Villaret was delayed for several months. While waiting, De Molay and Clement discussed charges that had been made two years prior by an ousted Templar. It was generally agreed that the charges were false, but Clement sent King Philip IV of France a written request for assistance in the investigation. King Philip was already deeply in debt to the Templars from his war with the English and decided to seize upon the rumors for his own purposes. He began pressuring the Church to take action against the Order, as a way of freeing himself from his debts.
On Friday, October 13, 1307 (a date sometimes linked with the origin of the Friday the 13th superstition) Philip ordered de Molay and scores of other French Templars to be simultaneously arrested. The arrest warrant started with the phrase : “Dieu n’est pas content, nous avons des ennemis de la foi dans le Royaume” [“God is not pleased. We have enemies of the faith in the kingdom”]. The Templars were charged with numerous offences (including apostasy, idolatry, heresy, obscene rituals and homosexuality, financial corruption and fraud, and secrecy). Many of the accused confessed to these charges under torture, and these confessions, even though obtained under duress, caused a scandal in Paris. All interrogations were recorded on a thirty meter long parchment, kept at the “Archives nationales” in Paris. The prisoners were coerced to confess that they had spat on the Cross : “Moi Raymond de La Fère, 21 ans, reconnais que (J’ai) craché trois fois sur la Croix, mais de bouche et pas de coeur” (free translation : “I, Raymond de La Fère, 21 years old, admit that I have spit three times on the Cross, but only from my mouth and not from my heart”). The Templars were accused of idolatry. The parchment mentions a red, monochromatic image of a man on linen or cotton, qualified as an idol by the interrogators. This suggests the presence of the Shroud of Turin. In 1307 few people knew of its whereabouts. After the sack of Constantinople by the Fourth Crusade in 1204, the Shroud, that had been in the possession of the Emperor, disappeared for about one century. It reappeared in the small town of Lirey, in the Champagne region of France around the years 1353 to 1357 in the possession of Geoffroy de Charny and later in Chambéry in the possession of the Duke of Savoy.
After more bullying from Philip, Pope Clement then issued the papal bull Pastoralis Praeeminentiae on November 22, 1307, which instructed all Christian monarchs in Europe to arrest all Templars and seize their assets.
Pope Clement called for papal hearings to determine the Templars’ guilt or innocence, and once freed of the Inquisitors‘ torture, many Templars recanted their confessions. Some had sufficient legal experience to defend themselves in the trials, but in 1310 Philip blocked this attempt, using the previously forced confessions to have dozens of Templars burned at the stake in Paris.
With Philip threatening military action unless the Pope complied with his wishes, Pope Clement finally agreed to disband the Order, citing the public scandal that had been generated by the confessions. At the Council of Vienne in 1312, he issued a series of papal bulls, including Vox in excelso, which officially dissolved the Order, and Ad providam, which turned over most Templar assets to the Hospitallers.
As for the leaders of the Order, the elderly Grand Master Jacques de Molay, who had confessed under torture, retracted his statement. His associate Geoffrey de Charney, Preceptor of Normandy, followed de Molay’s example and insisted on his innocence. Both men were declared guilty of being relapsed heretics, and they were sentenced to burn alive at the stake in Paris on March 18, 1314. De Molay reportedly remained defiant to the end, asking to be tied in such a way that he could face the Notre Dame Cathedral and hold his hands together in prayer. According to legend, he called out from the flames that both Pope Clement and King Philip would soon meet him before God. His actual words were recorded on the parchment as follows : “Dieu sait qui a tort et a pëché. Il va bientot arriver malheur à ceux qui nous ont condamnés à mort” (free translation : “God knows who is wrong and has sinned. Soon a calamity will occur to those who have condemned us to death”). Pope Clement died only a month later, and King Philip died in a hunting accident before the end of the year.
With the last of the Order’s leaders gone, the remaining Templars around Europe were either arrested and tried under the Papal investigation (with virtually none convicted), absorbed into other military orders such as the Knights Hospitaller, or pensioned and allowed to live out their days peacefully. Some may have fled to other territories outside Papal control, such as excommunicated Scotland or to Switzerland. Templar organizations in Portugal simply changed their name, from Knights Templar to Knights of Christ – see Order of Christ (Portugal).
 Chinon Parchment
In 2001, a document known as the “Chinon Parchment” was found in the Vatican Secret Archives, apparently after having been filed in the wrong place in 1628. It is a record of the trial of the Templars and shows that Clement absolved the Templars of all heresies in 1308 before formally disbanding the Order in 1312.
It is currently the Roman Catholic Church position that the medieval persecution of the Knights Templar was unjust; that there was nothing inherently wrong with the Order or its Rule; and that Pope Clement was pressured into his actions by the magnitude of the public scandal and the dominating influence of King Philip IV.
The Templars were organized as a monastic order similar to Bernard’s Cistercian Order, which was considered the first effective international organisation in Europe. The organizational structure had a strong chain of authority. Each country with a major Templar presence (France, England, Aragon, Portugal, Poitou, Apulia, Jerusalem, Tripoli, Antioch, Anjou, Hungary, and Croatia) had a Master of the Order for the Templars in that region. All of them were subject to the Grand Master, appointed for life, who oversaw both the Order’s military efforts in the East and their financial holdings in the West.
 Ranks within the order
 Three main ranks
There was a threefold division of the ranks of the Templars: the aristocratic knights, the lower-born sergeants, and the clergy. Knights were required to be of knightly descent and to wear white mantles. They were equipped as heavy cavalry, with three or four horses and one or two squires. Squires were generally not members of the Order but were instead outsiders who were hired for a set period of time. Beneath the knights in the Order and drawn from lower social strata were the sergeants. They were either equipped as light cavalry with a single horse or served in other ways such as administering the property of the Order or performing menial tasks and trades. Chaplains, constituting a third Templar class, were ordained priests who saw to the Templars’ spiritual needs.
 Grand Masters
Starting with founder Hugues de Payens in 1118–1119, the Order’s highest office was that of Grand Master, a position which was held for life, though considering the martial nature of the Order, this could mean a very short tenure. All but two of the Grand Masters died in office, and several died during military campaigns. For example, during the Siege of Ascalon in 1153, Grand Master Bernard de Tremelay led a group of 40 Templars through a breach in the city walls. When the rest of the Crusader army did not follow, the Templars, including their Grand Master, were surrounded and beheaded. Grand Master Gérard de Ridefort was beheaded by Saladin in 1189 at the Siege of Acre.
The Grand Master oversaw all of the operations of the Order, including both the military operations in the Holy Land and Eastern Europe and the Templars’ financial and business dealings in Western Europe. Some Grand Masters also served as battlefield commanders, though this was not always wise: several blunders in de Ridefort’s combat leadership contributed to the devastating defeat at the Battle of Hattin. The last Grand Master was Jacques de Molay, burned at the stake in Paris in 1314 by order of King Philip IV.
 Behavior and dress
It was Bernard de Clairvaux and founder Hugues de Payens who devised the specific code of behavior for the Templar Order, known to modern historians as the Latin Rule. Its 72 clauses defined the ideal behavior for the Knights, such as the types of garments they were to wear and how many horses they could have. Knights were to take their meals in silence, eat meat no more than three times per week, and not have physical contact of any kind with women, even members of their own family. A Master of the Order was assigned “4 horses, and one chaplain-brother and one clerk with three horses, and one sergeant brother with two horses, and one gentleman valet to carry his shield and lance, with one horse.” As the Order grew, more guidelines were added, and the original list of 72 clauses was expanded to several hundred in its final form.
The knights wore a white surcoat with a red cross and a white mantle; the sergeants wore a black tunic with a red cross on front and back and a black or brown mantle. The white mantle was assigned to the Templars at the Council of Troyes in 1129, and the cross was most probably added to their robes at the launch of the Second Crusade in 1147, when Pope Eugenius III, King Louis VII of France, and many other notables attended a meeting of the French Templars at their headquarters near Paris. According to their Rule, the knights were to wear the white mantle at all times, even being forbidden to eat or drink unless they were wearing it.
The red cross that the Templars wore on their robes was a symbol of martyrdom, and to die in combat was considered a great honor that assured a place in heaven. There was a cardinal rule that the warriors of the Order should never surrender unless the Templar flag had fallen, and even then they were first to try to regroup with another of the Christian orders, such as that of the Hospitallers. Only after all flags had fallen were they allowed to leave the battlefield. This uncompromising principle, along with their reputation for courage, excellent training, and heavy armament, made the Templars one of the most feared combat forces in medieval times.
Initiation, known as Reception (receptio) into the Order, was a profound commitment and involved a solemn ceremony. Outsiders were discouraged from attending the ceremony, which aroused the suspicions of medieval inquisitors during the later trials.
New members had to willingly sign over all of their wealth and goods to the Order and take vows of poverty, chastity, piety, and obedience. Most brothers joined for life, although some were allowed to join for a set period. Sometimes a married man was allowed to join if he had his wife’s permission, but he was not allowed to wear the white mantle.
With their military mission and extensive financial resources, the Knights Templar funded a large number of building projects around Europe and the Holy Land. Many of these structures are still standing. Many sites also maintain the name “Temple” because of centuries-old association with the Templars. For example, some of the Templars’ lands in London were later rented to lawyers, which led to the names of the Temple Bar gateway and the Temple tube station. Two of the four Inns of Court which may call members to act as barristers are the Inner Temple and Middle Temple.
Distinctive architectural elements of Templar buildings include the use of the image of “two knights on a single horse”, representing the Knights’ poverty, and round buildings designed to resemble the Church of the Holy Sepulchre in Jerusalem.
 Modern Templar organizations
By papal decree, the property of the Templars was transferred to the Order of Hospitallers, which also absorbed many of the Templars’ members. In effect, the dissolution of the Templars could be seen as the merger of the two rival orders.
The story of the secretive yet powerful medieval Templars, especially their persecution and sudden dissolution, has been a tempting source for many other groups which have used alleged connections with the Templars as a way of enhancing their own image and mystery.  Since at least the 18th century the Freemasons have incorporated some Templar symbols and rituals, most of which being found within a Masonic body referred to as the United Religious, Military and Masonic Orders of the Temple and of St John of Jerusalem, Palestine, Rhodes and Malta, or simply the Knights Templar. This organization exists either independently or as a part of the York Rite throughout much of the world. The Sovereign Military Order of the Temple of Jerusalem, founded in 1804, has achieved United Nations NGO status as a charitable organization.
There is no clear historical connection between the Knights Templar, which were dismantled in the 14th century, and any of these other organizations, of which the earliest emerged publicly in the 18th century. However, there is often public confusion and many overlook the 400-year gap. The Larmenius Charter is sometimes used to link Masonic Templarism with the historic Knights Templar. There are many self-styled orders.
 Legends and relics
The Knights Templar have become associated with legends concerning secrets and mysteries handed down to the select from ancient times. Rumors circulated even during the time of the Templars themselves. Freemasonic writers added their own speculations in the 19th century, and further fictional embellishments have been added in popular novels such as Ivanhoe, Foucault’s Pendulum, and The Da Vinci Code, modern movies such as National Treasure and Indiana Jones and the Last Crusade, as well as video games such as Broken Sword and Assassin’s Creed.
Many of the Templar legends are connected with the Order’s early occupation of the Temple Mount in Jerusalem and speculation about what relics the Templars may have found there, such as the Holy Grail or the Ark of the Covenant. That the Templars were in possession of some relics is certain. Many churches still display holy relics such as the bones of a saint, a scrap of cloth once worn by a holy man, or the skull of a martyr; the Templars did the same. They were documented as having a piece of the True Cross, which the Bishop of Acre carried into battle at the disastrous Horns of Hattin. When the battle was lost, Saladin captured the relic, which was then ransomed back to the Crusaders when the Muslims surrendered the city of Acre in 1191. The Templars were known to possess the head of Saint Euphemia of Chalcedon. The subject of relics also came up during the Inquisition of the Templars, as several trial documents refer to the worship of an idol of some type, referred to in some cases as a cat, a bearded head, or in some cases as Baphomet. This accusation of idol worship levied against the Templars has also led to the modern belief by some that the Templars practiced witchcraft. However, modern scholars generally explain the name Baphomet from the trial documents as simply a French misspelling of the name Mahomet (Muhammad).
The Holy Grail quickly became associated with the Templars, even in the 12th century. The first Grail romance, the Le Conte du Graal, was written around 1180 by Chrétien de Troyes. Perhaps twenty years later Parzival, Wolfram von Eschenbach‘s version of the tale, refers to knights called “Templeisen” guarding the Grail Kingdom. Another hero of the Grail quest, Sir Galahad (a 13th-century literary invention of monks from St. Bernard’s Cistercian Order) was depicted bearing a shield with the cross of Saint George, similar to the Templars’ insignia: this version presented the “Holy” Grail as a Christian relic. However, in the extensive documents of the Templar inquisition there was never a single mention of anything like a Grail relic, let alone its possession by the Templars. In reality, most scholars agree that the story of the Grail was just that, a fiction that began circulating in medieval times.
One legendary object that does have some connection with the Templars is the Shroud of Turin. In 1357, the shroud was first publicly displayed by the family of the grandson of Geoffrey de Charney, the Templar who had been burned at the stake with Jacques de Molay in 1314. The shroud’s origins are still a matter of controversy, but in 1988, a carbon dating analysis concluded that the shroud was made between 1260 and 1390, a span that includes the last half-century of the Templars’ existence. The validity of the dating methodology has subsequently been called into question, and the age of the shroud is still subject of much debate.
- ^ a b Burman, p. 45.
- ^ a b c Barber, in “Supplying the Crusader States” says, “By Molay’s time the Grand Master was presiding over at least 970 houses, including commanderies and castles in the east and west, serviced by a membership which is unlikely to have been less than 7,000, excluding employees and dependents, who must have been seven or eight times that number.”
- ^ Malcolm Barber, The New Knighthood: A History of the Order of the Temple. Cambridge University Press, 1994. ISBN 0-521-42041-5.
- ^ a b c d e f g h The History Channel, Decoding the Past: The Templar Code, 7 November 2005, video documentary written by Marcy Marzuni.
- ^ Martin, p. 47.
- ^ Nicholson, p. 4.
- ^ Malcolm Barber, The Trial of the Templars. Cambridge University Press, 1978. ISBN 0-521-45727-0.
- ^ Burman, pp. 13, 19.
- ^ Read, The Templars. p. 91.
- ^ Barber, The New Knighthood, p. 7.
- ^ Stephen A. Dafoe. “In Praise of the New Knighthood”. TemplarHistory.com. http://www.templarhistory.com/praise.html. Retrieved March 20, 2007.
- ^ Burman, p. 40.
- ^ a b c d The History Channel, Lost Worlds: Knights Templar, July 10, 2006, video documentary written and directed by Stuart Elliott.
- ^ a b c d Sean Martin, The Knights Templar: The History & Myths of the Legendary Military Order, 2005. ISBN 1-56025-645-1.
- ^ Ralls, Karen (2007). Knights Templar Encyclopedia. Career Press. pp. 28. ISBN 978-1-56414-926-8.
- ^ Benson, Michael (2005). Inside Secret Societies. Kensington Publishing Corp.. pp. 90.
- ^ Martin, p. 99.
- ^ Martin, p. 113.
- ^ Demurger, p.139 “During four years, Jacques de Molay and his order were totally committed, with other Christian forces of Cyprus and Armenia, to an enterprise of reconquest of the Holy Land, in liaison with the offensives of Ghazan, the Mongol Khan of Persia.
- ^ Nicholson, p. 201. “The Templars retained a base on Arwad island (also known as Raud island, formerly Arados) off Tortosa (Tartus) until October 1302 or 1303, when the island was recaptured by the Mamluks.”
- ^ Nicholson, p. 5.
- ^ Nicholson, p. 237.
- ^ Barber, Trial of the Templars, 2nd ed. “Recent Historiography on the Dissolution of the Temple.” In the second edition of his book, Barber summarizes the views of many different historians, with an overview of the modern debate on Philip’s precise motives.
- ^ “Friday the 13th”. snopes.com. http://www.snopes.com/luck/friday13.asp. Retrieved March 26, 2007.
- ^ David Emery. “Why Friday the 13th is unlucky”. urbanlegends.about.com. http://urbanlegends.about.com/cs/historical/a/friday_the_13th_4.htm. Retrieved March 26, 2007.
- ^ a b c “Les derniers jours des Templiers”. Science et Avenir: 52–61. July 2010.
- ^ Barber, Trial of the Templars, p. 178.
- ^ Edgeller, Johnathan (2010). Taking the Templar Habit: Rule, Initiation Ritual, and the Accusations against the Order. Texas Tech University. pp. 62–66. https://dspace.lib.ttu.edu/etd/bitstream/handle/2346/ETD-TTU-2010-08-791/EDGELLER-THESIS.pdf?sequence=4.
- ^ Barbare Frale, ” I Templari e la sindone di Cristo”, Il Mulino, Bologna, 2009
- ^ Martin, p. 118.
- ^ Martin, p. 122.
- ^ a b Barber, Trial, 1978, p. 3.
- ^ “Convent of Christ in Tomar”. World Heritage Site. http://www.worldheritagesite.org/sites/tomar.html. Retrieved March 20, 2007.
- ^ Martin, pp. 123–124.
- ^ Martin, p. 125.
- ^ Martin, p. 140.
- ^ Martin, pp. 140–142.
- ^ “Long-lost text lifts cloud from Knights Templar”. msn.com. October 12, 2007. http://www.msnbc.msn.com/id/21267691/?GT1=10450. Retrieved October 12, 2007.
- ^ “Knights Templar secrets revealed”. CNN. October 12, 2007. Archived from the original on October 13, 2007. http://web.archive.org/web/20071013025546/http://edition.cnn.com/2007/WORLD/europe/10/12/knights.pardon.ap/index.html. Retrieved October 12, 2007.
- ^ Frale, Barbara (2004). “The Chinon chart—Papal absolution to the last Templar, Master Jacques de Molay”. Journal of Medieval History 30 (2): 109–134. doi:10.1016/j.jmedhist.2004.03.004. http://www.sciencedirect.com/science?_ob=ArticleURL&_udi=B6VC1-4CC314K-3&_user=1589142&_handle=V-WA-A-W-Z-MsSAYWW-UUA-U-AAVADBEZEV-AABEBWUVEV-ZBZVECBYZ-Z-U&_fmt=summary&_coverdate=06%2F30%2F2004&_rdoc=2&_orig=browse&_srch=%23toc%235941%232004%23999699997%23504102!&_cdi=5941&view=c&_acct=C000053912&_version=1&_urlVersion=0&_userid=1589142&md5=cc8dc869d6bc4326929c25a42c118a60. Retrieved April 1, 2007.
- ^ Burman, p. 28.
- ^ Barber, Trial, 1978, p. 10.
- ^ Barber, New Knighthood, p. 190.
- ^ Martin, p. 54.
- ^ “The Knights Templars” in the 1913 Catholic Encyclopedia.
- ^ Read, p. 137.
- ^ Burman, p. 43.
- ^ Burman, pp. 30–33.
- ^ Martin, p. 32.
- ^ Barber, New Knighthood, p. 191.
- ^ a b Burman, p. 44.
- ^ Barber, The New Knighthood, page 66: “According to William of Tyre it was under Eugenius III that the Templars received the right to wear the characteristic red cross upon their tunics, symbolising their willingness to suffer martyrdom in the defence of the Holy Land.” (WT, 12.7, p. 554. James of Vitry, ‘Historia Hierosolimatana’, ed. J. ars, Gesta Dei per Francos, vol I(ii), Hanover, 1611, p. 1083, interprets this as a sign of martyrdom.)
- ^ Martin, The Knights Templar, page 43: “The Pope conferred on the Templars the right to wear a red cross on their white mantles, which symbolised their willingness to suffer martyrdom in defending the Holy Land against the infidel.”
- ^ Read, The Templars, page 121: “Pope Eugenius gave them the right to wear a scarlet cross over their hearts, so that the sign would serve triumphantly as a shield and they would never turn away in the face of the infidels’: the red blood of the martyr was superimposed on the white of the chaste.” (Melville, La Vie des Templiers, p. 92.)
- ^ Burman, p. 46.
- ^ Nicholson, p. 141.
- ^ Barber, New Knighthood, p. 193.
- ^ a b Picknett, Lynn and Prince, Clive (1997). The Templar Revelation. New York, N.Y.: Simon & Schuster. ISBN 0-684-84891-0.
- ^ Martin, p. 52.
- ^ Newman, Sharan (2007). The Real History Behind the Templars. Berkeley Publishing. pp. 304–312.
- ^ Barber, Trial, 1978, p. 4.
- ^ Martin, p. 58.
- ^ “The Knights Templars, Catholic Encyclopedia 1913”. http://www.newadvent.org/cathen/14493a.htm. Retrieved October 13, 2007.
- ^ Finlo Rohrer (October 19, 2007). “What are the Knights Templar up to now?”. BBC News Magazine. http://news.bbc.co.uk/1/hi/magazine/7050713.stm. Retrieved 2008-04-13.
- ^ “List of non-governmental organizations in consultative status with the Economic and Social Council as at 31 August 2006” (PDF). United Nations Economic and Social Council. 31 August 2006. http://www.un.org/esa/coordination/ngo/pdf/INF_List.pdf. Retrieved April 1, 2007.
- ^ El-Nasr, Magy Seif; Maha Al-Saati; Simon Niedenthal; David Milam. “Assassin’s Creed: A Multi-Cultural Read” (PDF). pp. 6–7. http://journals.sfu.ca/loading/index.php/loading/article/viewPDFInterstitial/51/46. Retrieved 2009-10-01. “we interviewed Jade Raymond … Jade says … Templar Treasure was ripe for exploring. What did the Templars find”
- ^ Read, p. 91.
- ^ Read, p. 171.
- ^ Martin, p. 139.
- ^ Sanello, Frank (2003). The Knights Templars: God’s Warriors, the Devil’s Bankers. Taylor Trade Publishing. pp. 207–208. ISBN 0-87833-302-9.
- ^ Barber, Trial of the Templars, 1978, p. 62.
- ^ Martin, p. 133.
- ^ Barrett, Jim (Spring 1996). “Science and the Shroud: Microbiology meets archeology in a renewed quest for answers”. The Mission. http://www.uthscsa.edu/mission/spring96/shroud.htm. Retrieved February 13, 2009.
- ^ “Dating The Shroud”. Advanced Christianity. http://www.advancedchristianity.com/DatingTheShroud/DatingTheShroud.htm. Retrieved 2009-08-20.
- ^ Relic, Harry Gove (1996) Icon or Hoax? Carbon Dating the Turin Shroud ISBN 0-7503-0398-0.
Isle of Avalon, Lundy. “The Rule of the Knights Templar A Powerful Champion .” The Knights Templar. Mystic Realms, 2010. Web. 30 May 2010. <http://www.lundyisleofavalon.co.uk/templars/tempic09.htm>.
- Barber, Malcolm (1994). The New Knighthood: A History of the Order of the Temple. Cambridge: Cambridge University Press. ISBN 0-521-42041-5.
- Barber, Malcolm (1993). The Trial of the Templars (1 ed.). Cambridge: Cambridge University Press. ISBN 0-521-45727-0.
- Barber, Malcolm (2006). The Trial of the Templars (2 ed.). Cambridge: Cambridge University Press. ISBN 978-0-521-67236-8.
- Barber, Malcolm (1992). “Supplying the Crusader States: The Role of the Templars”. In Benjamin Z. Kedar. The Horns of Hattin. Jerusalem and London. pp. 314–326.
- Burman, Edward (1990). The Templars: Knights of God. Rochester: Destiny Books. ISBN 0-89281-221-4.
- Frale, Barbara (2004). “The Chinon chart – Papal absolution to the last Templar, Master Jacques de Molay”. Journal of Medieval History 30 (2): 109. doi:10.1016/j.jmedhist.2004.03.004.
- Hietala, Heikki (1996). “The Knights Templar: Serving God with the Sword”. Renaissance Magazine. https://www.renaissancemagazine.com/backissues/templar.html. Retrieved 2008-12-26.
- Marcy Marzuni. (2005). Decoding the Past: The Templar Code. [Video documentary]. The History Channel. http://www.imdb.com/title/tt0843844/.
- Stuart Elliott. (2006). Lost Worlds: Knights Templar. [Video documentary]. The History Channel.
- Martin, Sean (2005). The Knights Templar: The History & Myths of the Legendary Military Order. New York: Thunder’s Mouth Press. ISBN 1-56025-645-1.
- Barrett, Jim (1996). “Science and the Shroud: Microbiology meets archaeology in a renewed quest for answers”. The Mission (University of Texas Health Science Center) (Spring). http://www.uthscsa.edu/mission/spring96/shroud.htm. Retrieved 2008-12-25.
- Newman, Sharan (2007). The Real History behind the Templars. New York: Berkley Trade. ISBN 978-0-425-21533-3.
- Nicholson, Helen (2001). The Knights Templar: A New History. Stroud: Sutton. ISBN 0-7509-2517-5.
- Picknett, Lynn; Clive Prince (1998). The Templar Revelation. New York: Touchstone. ISBN 0-684-84891-0.
- Read, Piers (2001). The Templars. New York: Da Capo Press. ISBN 0-306-81071-9.
 Further reading
|Wikimedia Commons has media related to: Knights Templar|
- André d’Albon, Cartulaire général de l’ordre du Temple: 1119?–1150 (1913–1922) (at Gallica)
- Barber, Malcolm (2006-04-20). “The Knights Templar – Who were they? And why do we care?”. Slate Magazine. http://www.slate.com/id/2140307/. ;
- Patrick Levaye, Géopolitique du Catholicisme (Éditions Ellipses, 2007) ISBN 2-7298-3523-7 ;
- Brighton, Simon (2006-06-15) (Hardback). In Search of the Knights Templar: A Guide to the Sites in Britain. London, England: Orion Publishing Group. ISBN0-297-84433-4. http://www.orionbooks.co.uk/HB-38882/In-Search-of-the-Knights-Templar.htm.
- Butler, Alan; Stephen Dafoe (1998). The Warriors and the Bankers: A History of the Knights Templar from 1307 to the present. Belleville: Templar Books. ISBN0-9683567-2-9.
- Haag, Michael (2008). The Templars: History and Myth. London: Profile Books Ltd. ISBN978-1-84668-148-6.
- Hodapp, Christopher; Alice Von Kannon (2007). The Templar Code For Dummies. Hoboken, NJ: Wiley. ISBN0-470-12765-1.
- Partner, Peter (1990). The Knights Templar & Their Myth. Rochester: Destiny Books. ISBN0-89281-273-7.
- Ralls, Karen (2003). The Templars and the Grail. Wheaton: Quest Books. ISBN0-8356-0807-7.
- Smart, George (2005). The Knights Templar Chronology. Bloomington: Authorhouse. ISBN1-4184-9889-0.
- Upton-Ward, Judith Mary (1992). The Rule of the Templars: The French Text of the Rule of the Order of the Knights Templar. Ipswich: Boydell Press. ISBN0-85115-315-1.
- Frale, Barbara (2009). The Templars: The secret history revealed. Dunboyne: Maverick House Publishers. ISBN978-1-905379-60-6.
- Addison, Charles. The History of the Knights Templar (1842)