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The Temple Rule of 1129 AD:

Charter of the Order of the Temple of Solomon

A Source Translation of the Temple Rule
as the Founding Charter of the Knights Templar


Translation and Commentary by:
Prince Judge Matthew of Thebes
Grand Master, Order of the Temple of Solomon


This is the Public Short Version, focusing on the Translation, with
minimal commentary only as necessary to support the Translation.
The Full Study Version, with almost three times more content, is
available only to Members of the restored Templar Order.


Translation and Annotation 2015, 2018
Sovereign Magistral Order of the Temple of Solomon.
All International Rights Reserved.

The present work is established by proprietary research. The UN "Berne Convention"
of 1979 fully protects academic research (Art. 2.1) including selection and arrangement
of research (Art. 2.5) and prohibits unauthorized derivative works (Art. 2.3) or
adaptations of research (Art. 12). "Fair Use" does not permit infringement for unfair
competition by another non-profit (17 USC 107), which is a criminal offense punishable
by 10 years imprisonment (18 USC 241; UK Copyright Act 107).

www.knightstemplarorder.org


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Reference & Legal Information


About the Author:

Prince Matthew is an accredited International Judge registered with a national
Ministry of Justice, a Professor of Law holding a Juris Doctor (J.D.), Doctor of
Science in Jurisprudence (J.S.D.) and Juris Canonici Doctor (J.C.D.) in Canon
Law, an accredited Diplomat holding a Doctor of Philosophy (Ph.D.) in
International Affairs, a Professor of Ancient and Medieval History holding a
Doctor of Science (D.Sc.) in Archaeology, and a linguist with a Bachelor of Arts
(B.A.) in Foreign Languages, supported by a Master of Science (M.S.) in
Electrical Engineering applied to canonical sacred sciences. He is a historian,
restoration curator, and sovereign protocols expert for various Royal Houses
and United Nations level IGO institutions.


Copyright Information:

The present work, including all contents, proprietary research, structure of
presentation, format of selected extracts and quotes, and any created or
enhanced images or illustrations, are Copyright 2015, 2018, Order of the
Temple of Solomon. All International Rights Reserved.

The present work is established by proprietary research. The UN "Berne
Convention" of 1979 fully protects academic research (Art. 2.1) including
selection and arrangement of research (Art. 2.5) and prohibits unauthorized
derivative works (Art. 2.3) or adaptations of research (Art. 12). "Fair Use" does
not permit infringement for unfair competition by another non-profit (17 USC
107), which is a criminal offense punishable by 10 years imprisonment (18 USC
241; UK Copyright Act 107).


Academic Source Reference:

Prince Matthew of Thebes, The Temple Rule of 1129 AD: Charter of
the Order of the Temple of Solomon, 3rd Edition, Sovereign
Magistral Order of the Temple of Solomon (2018); Translated from:
Henri de Curzon, La Rgle du Temple, La Socit de L'Histoire de
France, Paris (1886), in Librairie Renouard.



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Introduction to the Temple Rule


Modern Relevance of the Temple Rule

The Temple Rule of 1129 AD is essentially the founding Charter of the original
Order of the Temple of Solomon, as the historical institution of the Knights
Templar from 1118 AD. Thus, it is perhaps the best evidence in the historical
record of the authentic beliefs, philosophy and doctrines of the Templar Order.

The modern Constitution of the Order as a sovereign subject of international
law preserves the Temple Rule as its underlying constitutional Charter, which
continues to govern the monastic and chivalric life of its Knights and Dames as
founding principles.

In the modern era, there persists a movement of "cultural Templarism"
worldwide. However, modern Templarism needs to be reconnected with the
original and authentic doctrinal principles of the medieval Templar Order.

Meticulous translation of the Temple Rule is necessary to look beyond
popularized misconceptions of the Knights Templar, and to correct
mistranslations which inevitably result from contemporary cultural biases:

Although many of the rules superficially appear to be outdated, key details and
nuances of their medieval Old French and original Latin texts reveal that they
hold more relevance in modern life than we might expect. Indeed, when
brought back into the context of their more fundamental principles, these rules
actually embody core concepts which are wholly compatible with modern
practice. Accordingly, much of what we might be tempted to think we want to
"modernize" in the Temple Rule is already found within its authentic medieval
rules.

For this purpose, the present translation of the 12th century document is
provided, for all those interested in cultural Templarism to benefit from its
wisdom, and to rediscover the original Templar principles.

Therefore, this restoration of the Temple Rule of 1129 AD is provided to serve as
a central resource and convenient reference for its practical application, for
meaningfully living the true Templar way of life in the modern era.



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Origins of the Medieval Temple Rule

This is the authenticated text of the historical Temple Rule of 1129 AD of the
founding Knights Templar. It is considered to be based upon the Benedictine
Rule, modified by the Cistercian Rule, as used by Saint Bernard for his own
Cistercian Order.

Original Existence of the Rule After the initial formation of the Templar
Order in 1118 AD, the Latin legacy version of the Temple Rule was developed by
Saint Bernard de Clairvaux, together with the first Grand Master Hughes de
Payens, from ca. 1120 AD. Historians attribute the year it was "written" to 1128
AD, confirming the fact that it existed and was already used as the founding
Charter of the Order before it was endorsed and ratified by the Vatican at the
Council of Troyes in 1129 AD.

Amendments of Later Rules Under the 2nd Grand Master Robert de
Crayon, the Temple Rule of 1129 AD was translated into Old French ca. 1138
AD. It was later expanded with additional "Hierarchical Rules" which increased
it to 609 rules by ca. 1150 AD, up to 656 rules by ca. 1250 AD, and finally up to
685 rules by ca. 1290 AD. Nevertheless, the original 72 Rules always remained
the essential core principles which all Templars lived by.


Authoritative Translation of the Temple Rule

This edition contains the authoritative English translation of the Temple Rule
by Prince Matthew of Thebes. It was translated directly from the scholarly
translation from Latin into Old French by Henry de Curzon in 1886 AD. This
translation was also made with reference to the original Latin manuscripts as
preserved by La Socit de L'Histoire de France in the Librairie Renouard in
Paris.

On Popularized Mistranslations It should be noted that the present
translation addresses and clarifies several common mistranslations which have
become somewhat popularized. In fairness to some excellent historians who
have made valiant efforts, it must be said that such mistranslations are
innocent, arising only from some practical realities:

Mistranslations typically occur because of the great difficulty in working with
Old French, most of which cannot be referenced in any dictionaries of modern
French, and can only be reconstructed by reverse etymology. Likewise, they
arise from the difficulty in working with Vatican Latin, which requires extensive
knowledge of its ecclesiastical and canonical context. These challenges are
greatly exacerbated when faced with original calligraphic handwriting on faded
parchments.
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Academic or professional translators typically must be concerned with quickly
revealing the general meaning of the document, often among large volumes of
other documents. A translator thus cannot reasonably be expected to anticipate
the profound importance of the most subtle nuances, and how they might have
indirect and far-reaching implications for diverse highly specialized areas of
historical, legal and ecclesiastical scholarship.

Gender Neutral Translations The Temple Rule of 1129 AD specifically
confirms that women are full and equal members as Sisters in the Templar
Order. Accordingly, the generically used term "Brother" is properly translated
as "Templar", and the phrase "Brothers of the Temple" is correctly translated as
"Templars of the Order", except in certain cases where a rule is specific to male
or female members in particular.

Balanced Sentence Structures The present translation of the Temple
Rule generally follows the sentence structures of the original manuscripts.
Accordingly, some degree of wordiness is tolerated, in favor of preserving many
linguistic nuances which substantially contribute to authenticity of the original
meaning of the rules. Thus, some convenience of readability is sacrificed for the
greater benefit of detailed accuracy.

This painstaking precision allows for the most reliable analysis, by quoting a
translation which has best preserved the true intent of the medieval authors. It
also brings out greater clarity of the philosophy and meaning of the historical
words which were the foundations of the Knights Templar. Overall, this
generally increases readability, as the clarity of meaning avoids distraction or
confusion, allowing the text to flow in the reader's mind.

Notations of Source Materials Many key parts of this translation include
the original words [in brackets] from the source languages, indicating Old
French ("Fr.") or Latin ("Lat."). This is used wherever the authenticated
translation reveals a surprising or unexpected meaning, or where it significantly
differs from other popularized translations. This provides full transparency for
immediate verification of the authenticity of this translation.

The original text of the Temple Rule is presented in Red Font. Editorial
emphasis (underline) is added for reference of significant parts. Annotations in
Black Font are added for new topic headers as convenient visual reference,
and for relevant explanations and academic commentary, especially for
explaining how the rules are interpreted and applied in the modern era. Quotes
from the Temple Rule within commentaries are indicated by Brown Font.
Quotes from Canon law or canonical sources are indicated by Purple Font.



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Authenticated Translation of the Temple Rule

Here begins the Prologue to the Rule of the Temple

Rule 1. Studious Purification & Obedience We speak firstly to
all those who despising the isolation [Fr. segre, Lat. summo] of their own wills
and desiring with a pure heart to serve in chivalry with the sovereign King, and
by studious purification [Fr. cure] desiring to fill in [Fr. aemplir] and fulfilling
[Fr. aemplissent] permanently the very noble armour of obedience. And
therefore we admonish you, you who have led lives 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 God has chosen from the mass of
perdition and has ordained [Fr. a ordens] by his gracious compassion for the
defense of the Holy Church, and that you hasten to join unto them perpetually.

Obedience as Collective Free Will Although this famous first Rule has
been mistranslated or misinterpreted as the supposed abdication of individual
will with blind obedience, such concept was never a part of authentic
Templarism. The historical Knights Templar were always an Order of leaders,
not followers, as defenders of Free Will, exercising great will power as
individuals.

The phrase "despising the isolation of their own wills" is most revealing of the
personal motivation of the medieval Templars: They were frustrated with the
social isolation of being rare individuals of strong will, and therefore desired to
unite in the companionship and strength of their collective wills, channeling
their individual wills into a common cause.

The phrase "follow those whom God has chosen join unto them" does not
mean to follow only the commands of certain leaders. Rather, this actually
means to follow the higher principles and way of life of the collective, precisely
by joining it, thus contributing one's own leadership to the collective shared
leadership of all Knights and Dames of the Order.

Obedience as Armour of Purification The phrase "by studious
purification desiring to fill in and fulfilling the noble armor of obedience"
means living up to noble ideals, through discipline and scholarship for spiritual
purification, as a metaphorical armour. This describes "obedience" not merely
to arbitrary commands, but rather to the core principles of shared Templar
values.

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Service With Sovereign Kingdoms The tradition "to serve in chivalry
with the sovereign King" (not "under" a King) clearly describes mutual defense
in service together "with" a Kingdom, reflecting reciprocal sovereign diplomatic
relations in a military alliance. This specifies an arrangement of chivalric
service in a mutual alliance with each Kingdom.

Rule 2.
Guardians of Justice of Our Lady Before all things,
whosoever would be a Knight of Christ, choosing such Holy Communion,
strained by your profession, must apply pure diligence and firm perseverance,
which is so dignified and so Holy, and so noble and known to be, that if it is
guarded purely and durably, you will deserve to hold company among the
martyrs who gave their souls for Jesus Christ. (Rule 2: Part 1)

This rule mandates that the Order, described as a Holy institution of
Priesthood, must be "guarded purely and durably". This evidences that the
Templars were dedicated to being Guardians of the Ancient Priesthood of the
Temple of Solomon, to preserve its doctrinal purity, and ensure its longevity as
a permanent historical institution for the benefit of humanity.

In this Religion [Fr. religion] has flourished and is revitalised this Order
of Knighthood. Which other knighthood [Crusades] despised the love of Justice
which constitutes its duties and did not do what it should, that is to defend the
poor, widows, orphans and churches, but strove to plunder, despoil and kill.
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 Holy City of Jerusalem,
on the path to France and to Burgundy, those who for our salvation and for
spreading belief in the true faith do not cease to offer their souls to God, a
pleasing sacrifice. (Rule 2: Part 2)

Rejecting the Crusades In the context of upholding Justice, here the
founding Templars criticize the prior institution of "knighthood" which
preceded them, thereby specifically referring to the Crusades. They criticize
that the Crusades "did not do what it should to defend" the weak and uphold
Justice. They blame that the Crusaders only "strove to plunder, despoil and
kill". This proves that the Templars were actually not "Crusaders" and did not
agree with the Crusades, but instead were wholly dedicated to the cause of
Justice, and serving as Defenders of Faith.

Our Lady is Strong in the Order The phrase "The good works of Our
Lady of God are with us" uses a rare Old French word "Damedieu", which is
unique and distinctive, and literally means "Our Lady of God". This indicates
that the Order is dedicated to honouring the feminine face of God, and is also a
reference to special veneration of Saint Mary Magdalene as a Gnostic Apostle,
who Saint Augustine recognized as "Apostle to the Apostles".

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Holy Spirit is Strong in the Order That same key phrase "The good
works of Our Lady of God are with us and our savior Jesus Christ", means
that God works very strongly through the Order. This combination of the
Sacred Feminine (Our Lady) and Masculine (Christ) aspects of God, which is
the ancient spiritual alchemy of the Holy Grail, is the essence of the Holy Spirit.
This is a very subtle but clear reference to the traditional saying of the medieval
Knights Templar: "The Holy Spirit works strongly in the Templar Order."

This is not a claim, nor a mere belief it is a phenomenon. All Templars
unavoidably learn, sometimes through hard experience, that the Holy Spirit
rules and governs this historical institution. Anything which is not in true
service to God is decisively corrected by the Holy Spirit.

Dedicated to Justice The Templar Order is dedicated to "the love of
Justice", charged to "defend" the disadvantaged, and never to engage in
domination nor aggression. This rule declares that the Templar Order
"revitalized" the tradition of "Knighthood" as an institution, by restoring "the
love of Justice" as its primary "duties". This confirms that it is an original
Templar mission to restore historical institutions, and that its primary purpose
for such missions is to uphold the principles of Justice.

Rule 3. Foundation of the Order Therefore we, in all joy and all
brotherhood, by the prayers of the Grand Master Hugues de Payens, by whom
the Templar Order was founded by the grace of the Holy Spirit, assembled at
Troyes from diverse provinces beyond the mountains on the feast of
Monseigneur Saint Ylaire, in the year of the incarnation of Jesus Christ 1128, in
the ninth year after the founding of the aforesaid Knighthood. And the manner
and establishment of the Order of Knighthood we heard in common Council
from the mouth of the aforesaid Grand Master Brother Hugues de Payens; and
according to the knowledge of the limitations of our understanding, what
seemed to us good and beneficial we praised, and what seemed to us
unreasonable we eschewed.

Rule 4. The Council of Troyes And all that was presented to the
Council [of Troyes] cannot be said nor recounted; nor could be considered
lightly by us, but with wise contemplation, which we left to the discretion of
both our honourable father Lord Honorius and of the noble Patriarch of
Jerusalem, Stephani, who knew the affairs of the East and of the Poor Knights
of Christ, by the advice of the common Council we unanimously praised it.
Although too great a number of religious fathers who assembled in that Council
praised the authority of our words, nevertheless we should not pass over in
silence the true words which they spoke and judged.

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Rule 5. Patronage of Saint Bernard Wherefore I, Jean Michel,
by the grace of God worthy to be the humble scribe of the present parchment by
the commandment of the Council [of Troyes] and of the venerable father
Bernard, Abbot of Clairvaux, was entrusted and committed by them to this
divine office.

The Names of the Fathers who Were at the Council

Rule 6. Lovers of Truth by Studious Hearts First was Matthew,
Bishop of Albano, by the grace of God Legate of the Holy Church of Rome;
Renaut, Archbishop of Reims; Henri, Archbishop of Sens; and then their
subordinates: Gocelin, Bishop of Soissons; the Bishop of Paris; the Bishop of
Troyes; the Bishop of Orlans; the Bishop of Auxerre; the Bishop of Meaux; the
Bishops of Chalons; the Bishops of Laon; the Bishops of Beauvais; the Abbots of
Vzelay, who later were made Archbishops of Lyon and [one] a Legate of the
Church of Rome; the Abbot of Cteaux; the Abbot of Pontigny; the Abbot of
Trois-Fontaines; the Abbot of Saint Denis de Reims; the Abbot of Saint Etienne
de Dijon; the Abbot of Molesmes; the above named Bernard, Abbot of
Clairvaux: The words of whom those aforesaid, by their outspoken voices,
praised. Also were present [Templar] Master Aubri de Reims; Master Fulcher
and many others, of whom it would be laborious to recount. (Rule 6: Part 1)

Among introductory rules which refer to the founding Grand Master Hughes de
Payens, this passage for the first time mentions "many others" holding the title
"Master". Note that the term "Master", in most of the Rules, does not mean
only the Grand Master, but generally refers to a leader of any Branch of the
Order, such as a Commander of a Commandery, or Prior of a Priory. The
present translation was corrected to use the title "Grand Master" only in those
few instances where it refers to the sovereign Prince of the Templar Principality,
and all other references to "Master" apply to the many various heads of all
Branches and subdivisions.

And of the others who have not been recorded, it seems profitable that we
bring witnesses in such matter that those [present] are lovers of Truth: These
[witnesses] are known as the counts of Theobald; the counts of Nevers; Andr
de Baudemant. All those were in such manner at the Council [of Troyes], that
by refined and studious hearts, that which was good they sought out, and that
which did not seem reasonable they disapproved. (Rule 6: Part 2)

This highlights one of the core principles of the Order, that all Templars are
required to be "lovers of Truth", always diligently pursuing and upholding the
Truth with "studious hearts", meaning through scholarship.

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Rule 7. Full Disclosure of Solomonic Priesthood And
presenting were Brother Hugues de Payens, Grand Master of the Knighthood,
with some of his Brothers whom he had brought with him. Those were made
known as Brother Roland, Brother Godefroi, and Brother Geoffroi Bisot,
Brother Payen de Montdidier, Brother Archambaut de Saint Amand. Grand
Master Hugues presented, with his Disciples [Fr. desciple, Lat. discipulis], the
customs and observances of their humble beginnings and of He who said: Ego
principium qui et loquor vobis, that is to say: 'I who speak to you am the
beginning,' according to the knowledge of his memory, to make all known to the
above named fathers.

The Templars under the Grand Master are specifically described as being his
"Disciples", in the full religious and Biblical sense of the word. This evidences
that the Templar Order was founded with its own independent ecclesiastical
authority, from the Ancient Priesthood of Solomon, which the founding Knights
Templar recovered and restored from the historical Temple of Solomon. The
Order thus has Pontifical authority from its own lineage of succession,
comprising the denomination of Ancient Christianity.

The description that the Templars "presented their humble beginnings to
make all known" evidences that the Vatican received full and transparent
disclosure of the Ancient Priesthood of Solomon, as the source and foundations
of the Order, and thus knowingly approved and endorsed it by ratifying the
present Temple Rule as its charter.

Rule 8. Preservation of Solomonic Priesthood It pleased the
common Council [of Troyes] that their advices which were sought, considered
and examined through diligence and study of the Holy Scriptures, with the
wisdom of my lord Honorius, Pope of the Holy Church of Rome, and of the
Pontificate of the Temple of Solomon [Lat. Patriarchae Ierosolimitarum], and
by the assent of the Council, and by the approval [Fr. l'otroi, Lat. assensu] of
the Poor Knights of Christ of the Temple which is in Jerusalem, which must be
put in writing, and which must not be forgotten, and which must be guarded
firmly, and through which by right hearts one can come to his creator; the
sweetness of which exceeds that of honey insomuch as comparable to God; the
bitterness of which resembles absinth [Lat. absintum], and the compassion of
which compels us to come to Him whom we desire to serve. Per infinita
seculorum secula. Amen.

Endorsement by the Vatican This evidences that everything about the
Templar Order was fully "considered and examined" by the Vatican at the
Council of Troyes, and was knowingly endorsed by "assent of the Council".

Templar Pontifical Authority One key phrase, which is commonly
mistranslated, is revealed by the original Latin manuscripts to be: "Pontificate
of the Temple of Solomon".
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The word for "Jerusalem" in Latin would normally be "Ierosolym", and
elsewhere throughout the Temple Rule, and even within this same rule referring
to the Temple as "which is in Jerusalem" (Rule 8), the Old Latin word
"Ierusalem" is consistently used.

However, this unique word "Ierosolimitarum" uses the end root "imitarum",
meaning "imitation" or "representation", indicating that "Ierosol-imitarum"
has a dual meaning as "Little Jerusalem", thus referring to the Temple of
Solomon; The more determinative leading root "Iero" (from the Greek "Hieros"
meaning "sacred") was often used to mean a "Priesthood" or "Temple" (from
the Greek "Hieron" meaning "temple"); The central root "Solimin" means the
Biblical "Solomon", such that "Solimitarum" would mean literally "representing
Solomon". Therefore "Ierosolimitarum" means the "Temple Representing
Solomon".

This linguistic analysis, from the original Latin, compellingly reveals that by
three established grammatical rules of Latin (any one of which would be
sufficient alone), the phrase "Patriarchae Ierosolimitarum" in fact means
"Pontificate of the Temple of Solomon".

Guardians of Ancient Priesthood This rule declares that the foundations
of the Templar Order in the Holy Scriptures "must not be forgotten, and must
be guarded firmly". This again highlights the concept that the Templars are
dedicated to being guardians of the ancient doctrines of religion, through
preserving historical institutions.

Here Begins the Rule of the Poor Knighthood of the Temple:

Rule 9. Universal Studies for Holy Truth You renouncing your
own wills, and being servants of the sovereign King with horses and with arms,
for the salvation of your souls, during periods of time, study universally, with
purity of desire to hear matins and the entirety of the service according to
Canonical law and the customs of the regular Masters of the Holy City of
Jerusalem. O you venerable Templars, for this purpose God is with you, that
you forego the deceiving world and despise it, for the perpetual love of God, and
despising the torments of your body: Satiated by the meat from God, and
watered and instructed by the commandments of our Lord, for the purpose of
divine service, never fearing to go into battle, but being dressed with the crown
[Fr. la corone, Lat. coronam].

It is especially noteworthy that this rule features a mandate that the practices of
the Templar Order must be "according to Canonical law".

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The commandment to "study universally" emphasizes academic or scholarly
studies in many different areas of life, to be "universal" in one's knowledge. In
this regard, the Templar Order itself was somewhat like a "University", as a
center for teaching and learning of diverse areas of wisdom and knowledge.

The admonition "that you forego the deceiving world and despise it" indicates
that the purpose of such studies is also to pursue the Truth, and to value the
principle of Truth.

Most conclusively, the Papal Bull Omne Datum Optimum of 1139 AD
specifically recognized the Templar Order as a "university institution" (Latin:
'universitetem exortamur').

Rule 10. Prayers While on Assignment If any of the Templars
are sent for the needs of the Order and for the Christianity of the East which
we believe will occur often and thus could not hear the services of God, they
should say for morning prayers thirteen paternosters; for the daytime hours
seven and for vespers [evening prayers] nine. And all together we oblige them
to say those [prayers]. But those who for such needs will be sent and could not
come at the hours established for hearing the services of God, if it is possible,
those established hours should not be wasted to render unto God his due.

The Manner in which We Should Receive Templars

Rule 11. Skills Training & Postulant Studies If any secular
Knight, or any other person, wishes to depart from the mass of perdition, and
renounce that secular life, and choose your communal life, do not consent
immediately to receive them. For thus said our lord Saint Paul: Probate
spiritus si ex Deo sunt. That is to say: 'Test the soul whether it comes from
God." But, before one may be granted the company of the Templars, the Rule
shall be read to them, and if one wishes to studiously obey the commandments
of the Rule, and if it pleases the Master and the Templars to receive them,
assemble the Templars in Council and before everyone one shall reveal one's
wish and one's desires, and make one's request with a pure heart.

The phrase "the Rule shall be read to them" is somewhat metaphorical,
meaning more than reading only the Temple Rule. This evidences the
importance of a lengthy process of in-depth studies, as Templar skills training,
to have a full understanding of the principles and values of the Order.



13


On Excommunicated Knights

Rule 12. Recruiting Where Knights are Gathered There where
you know to be gathered Knights who are not excommunicated [Lat. non
excommunicatos], there we command you to go; and if there is anyone who
wishes to serve and join the Order of Knighthood from regions overseas, you
should not expect worldly gain so much as the eternal salvation of their souls.
We order them [if excommunicated] to be received on the condition that they
come before the Bishop of that province and make known one's proposal [to
serve Christ]. And when the Bishop has heard and absolved them, then send
them to the Master and Templars of the Order, and if one's life is honest and
worthy of their company, if one seems good to the Master and brothers, let one
be received mercifully; and if one should die in the meantime, through the
anguish and torment one would have suffered, they shall be given all the
benefits of the Order as one of the Poor Knights of the Temple.

Rule 13. No Company with Excommunicated In no other
manner [than absolution] should the Templars of the Order have company with
an obviously excommunicated person, nor shall they take any things; and this
we prohibit strongly, because such doubtful thing could make them
excommunicated like that one. But if the person is only forbidden to hear the
services of God, it would be well permitted to receive one's things for charity,
with the consent of your Commander.

On Not Receiving Children

Rule 14. Youth Tested for Strength & Wisdom Although the
rule of the Holy Fathers allows to receive children into religion, we do not
advise you to do this. For one who wishes to give to one's child perpetually the
Religion of Knighthood [Fr. religion de chevalerie, Lat. militari religione],
such child must nourish until such time as one can carry arms vigorously, and
remove [Fr. arachier, Lat. delere] from the land the Enemies of Jesus Christ.
Then the mother and father may lead them to the Order and make known to the
Templars what one desires; and it is much better if one does not make the Vow
[of Chivalry] when one is a child but when one is of age, and it is better if one
does not regret than if one were to regret this. And henceforth first one shall be
put to the test according to the wisdom of the Master and Templars and
according to the honesty of the life of one who requests to be in the Order.



14


On Templars who Stand Too Much in Chapel

Rule 15. Behaving with Simple Moderation It has been made
known to our ears, and we have heard from truthful witnesses, that without
restraint and without moderation you hear the services of God while standing.
We do not condone that you behave in such a manner, rather we disapprove of
it. But we command as much to the strong as to the weak, to avoid scandal,
singing the psalm called Venite, throughout the invitatory and the hymn, as
much the strong as the weak sitting down; and saying their prayers in silence,
and simply and without loudness, so that the one praying does not disturb the
prayers of the other Templars.

The phrase "as much to the strong as to the weak" emphasizes that above all,
one's strength should never be used nor presented in any manner of "loudness",
which implies expressions of "pride". Thus, one should never use one's strength
to be disruptive nor to demand attention. Rather, one must be humble and
meek, never abusing one's strength to interfere with nor seek advantage over
the weak.

Rule 16. During the Hours of Our Lady But at the end of the
psalms, when the Gloria patri is sung, for prayerful reverence of the Holy
Trinity, you rise and bow towards the altar, and the weak and the unwell incline
their heads. And in this manner we command you; and when the recitation of
the Gospels is read, and the Te deum laudamus is sung, and also as all the
praises are sung, and the matins are finished, then to be on your feet. In such a
manner we likewise command you to be on your feet at matins and at all the
other hours of Our Lady [Saint Mary] [Fr. Nostre Dame, Lat. Sancte Marie].

The phrase "Our Lady" in the original Latin is "Sancte Marie", literally meaning
"Saint Mary", which is very different from the usual references to the "Virgin" or
"Mother" Mary. This clearly identifies her as Saint Mary Magdalene, the
Gnostic Apostle revered by the Templars, evidencing that the Knights Templar
traditionally used "Our Lady" as a coded reference to Mary Magdalene.



15


On the Robes of the Templars

Rule 17. Standard Brown Clothes We command that all the robes
[clothes] of the Templars should always be of one colour, that is white or black
or Burelle [Light-Brown] [Fr. buriaus, Lat. burella]. And to all the Templar
Nobles in winter and in summer, if possible, we grant to have White Cloaks; and
to none other is granted to have White Cloaks, if not among the aforesaid
Knights of Christ; that those who have abandoned the life of darkness, for the
simplicity [Fr. essamples, Lat. conditori] of white robes are recognized as
being reconciled with their creator: Which signifies cleanliness [Fr. blanchor]
and complete purity [Lat. castitas]. Purity is certainty of courage and
healthiness of the body. For if any of the Templars do not preserve purity, they
cannot come to eternal rest nor see God, by the assurance of the Apostle who
said: Pacem sectamini cum omnibus et castimoniam sine qua nemo Deum
videbit. That is to say: "Bring peace to everyone, maintain purity, without which
none can see God."

This early rule authorizing "White Cloaks" only for "Templar Nobles", practiced
only during the first few years, strongly suggested that "all the robes of the
Templars should always be Burelle [Light Brown]" (Rule 17). Another
contemporary rule initially intended for Sergeants and Squires, commands that
all Templars "shall strictly be given Burelle" cloaks, which was quickly applied
to all Knights Dames and Nobles (Rule 68).

Rule 18. Uniform Clothes Without Pride But these robes
[clothes] should be without any arrogance and without any show of pride. And
so we establish that no Templar shall have any piece of fur on one's robes, nor
any other thing which pertains to the usage of the body, not even a blanket,
unless it is of lamb or sheep. In such manner we command everyone to have
the same, so that each can easily dress and undress, be booted and un-booted.
And the Drapier or one who is in such position must studiously consider and
think to have the reward of God in all these things aforesaid, so that the eyes of
the envious and the evil-tongued could not notice anything in the robes worn,
that they be too long nor too short; but to the measure of those who must use
them, and according to the size of each one we should distribute them.

Rule 19. On the Issuing of New Clothes And if any Templar by a
feeling of pride or for arrogance wishes to have as entitlement a nicer and better
robe, the worst shall be given to them. And those who receive new robes
[clothes], must immediately return the old ones, to give to Squires and to
Sergeants and often to the poor, according to what seems good to one who holds
such office.



16


On Irregular Shirts

Rule 20. Uniform Exceptions for Hot Climates Among the
other things we establish mercifully that, for the great hardship of the heat
which is in the countries of the East, from Easter to All Saints [day], through
compassion and in no way as entitlement, a linen shirt shall be given to each
one of the Templars who wishes to wear it.

This rule established that for the extreme heat climate of the Middle East, the
general requirements of Templar regalia tend to be relaxed, with various parts
of the uniform optional or substituted.

On Bed Sheets

Rule 21. Appearance Without Excess of Vice We establish by
the common Council that each shall have robes and bed sheets according to the
discretion of the Master. We expect it to be sufficient for each, after the
mattress, one sheet and one blanket; and for a person who needs one to have a
carpet, and always a linen blanket can well be used, that which is soft. And
always sleeping dressed in shirts and trousers and in shoes and belts, and there
where they sleep shall be lighting until morning. And the Drapier should
provide that the Templars be so reasonably groomed that they could be
inspected front and back; and this same manner we command to firmly
maintain for beards and moustaches, so that no excess of vice could be noted on
their selves.

On Points and Laces of Shoes

Rule 22. Clothes Without Excess of Length We prohibit points
and laces on shoes, and forbid for anyone to have them; and for all those who
serve the Order for a term we do not permit them, rather we forbid them in any
manner to have shoes with points or laces. For it is well known and is manifest
that these abominable things belong to pagans. Nor to have excess of hair nor
robes of length. For those who serve the sovereign creator must by necessity be
born within and without by the promise of God himself who said: Estote mundi
quia ego mundus sum. That is to say: "Be born, as I am born."



17


How They Should Eat

Rule 23. Eating in Silence & Humility In the palace, and better
what would be called the refectory, they should eat together. But if because you
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 be
brought to your place at the table, and with all humility and submission of
reverence. For the Apostle said: Manduca panem tuum cum silentio. That is
to say: "Eat your bread in silence." And the Psalmist: Posui ori meo custodiam.
That is to say: "I guarded my mouth." That is, "I thought my tongue would fail
me." That is, "I held my mouth so that it would speak no wrong."

On Reading the Scripture

Rule 24. Hearing Scripture at Meals Always, at the dinner and
supper of the monastery, shall be read the Holy Scripture, if possible. If we love
God and all of those Holy words and those Holy commandments, we must
attentively desire and listen; the reader who reads the lesson will instruct you to
hold silence before one begins to read.

On Bowls and Drinking Vessels

Rule 25. Sharing Implements & Rationing Portions For the
shortage of bowls the Templars will eat in pairs, for one to provide for the other
more studiously, so that neither austerity nor secret abstinence is introduced
into the communal meal. And this seems to us a just thing that each Templar
have equal measures of rationing wine in one's cup.

While many of the rules seem to "micro-manage" details of the daily lives of the
Templars, it must be remembered that this was not a concept of mere
"membership" in some club or fraternity. The Temple Rule was a "Monastic
Rule", literally a constitutional Charter for governing the monastic life of the
Brothers and Sisters in Templar churches, castles and fortresses which were
essentially monasteries. Most of the rules were needed only for management of
that monastic life of the Order.



18


On the Eating of Meat

Rule 26. Minimizing the Serving of Meat Three times is
sufficient for you to eat meat in each week, except during Christmas, or the
feasts of All Saints, or the Assumption, or of the Twelve Apostles. For the
custom of eating meat is understood to corrupt the body. But if it was on a
Tuesday that the monks refrained from meat, the next day it should be given
plentifully to them. And on Sunday to all the Templars of the Order, and the
Chaplains, and the clerics shall be given two meals of meat in honour of the
Holy resurrection of Jesus Christ. And the others of the household, that is the
Squires and Sergeants, shall be content with one meal and for such to give
thanks to God.

On Meals for Weekdays

Rule 27. Meals Predominantly Vegetarian On the other days of
the week, that is Monday, Wednesday and the same on Saturday, the Templars
shall have two or three meals of vegetables or grains, and we establish that this
should be sufficient, and thus command for this to be maintained. For one who
does not eat of one meal will eat of the other.

Of an average three meals a day totaling 21 meals a week, to "eat meat" was
authorized only "three times", thus being only 15% of the Templar diet. This
establishes that the Templars were 85% vegetarian.

On Meals for Fridays

Rule 28. Holiday Meals On Fridays meat shall be given
communally to the whole congregation, for reverence of the passion of Jesus
Christ, and fasting from All Saints until Easter, except not on Christmas Day,
nor the Assumption, nor the feast of the Twelve Apostles. But the weak and sick
Templars are not held to this. But from Easter until All Saints they can eat
[meat] twice, as long as there is no general fast.



19


On Giving Thanks to God

Rule 29. Silent Prayer of Grace at Meals All times after eating
and after dinner, all the Templars should give thanks to God in silence, if the
church is near to the palace where they eat, and if it is not so close, in that same
place, with a humble heart giving thanks to Jesus Christ who is our Lord
Provider. The remains of broken bread shall be given to the poor, and the
whole loaves shall be kept. Although the reward of the poor, which is the
Kingdom of Heaven, without doubt will be given to the poor, just as the
Christian faith recognizes you among them without doubt, we command that a
tenth of the bread be given to your Almoner.

On Taking the Light Meal

Rule 30. Evening Wine in Moderation When day fades out and
the night comes, hear the signal of the bell or the call, or according to the
customs of that country, all of you will prepare to come to the gathering. But we
command first to take the general light meal [Fr. collation, Lat. collatio]; but
we place this light meal in the arbitration and in the discretion of the Master.
When he wills water and when he will command by mercy a light wine, it shall
be given reasonably. Truly, it should not be taken in excess, but in moderation.
For Solomon said: Quia vinum facit apostatare sapientes. That is to say, that
wine compromises the wise.

On Keeping Silence

Rule 31. Silence at Bed Time When the Templars emerge from the
gathering, they have no permission to speak openly unless it be for an
important need. But each shall go silently and quietly to one's bed, and if one
has need to speak to one's Squire, softly and quietly to say what one has to say.
But if by chance as they emerge from the gathering, for great necessity of the
needs of the Order or of the state of the household, that by chance the next day
could not suffice to meet this need, we establish that the Master or a group of
elder Templars governing the household after the Master, could speak
appropriately. And for this we command it to be done in such a manner.

Rule 32. Prohibiting Idle Words For it is written: In multiloquio
non effugies peccatum. That is to say, that: "To talk too much is not without
sin." And elsewhere: Mors et vita in manibus lingue. That is to say: "Life and
death are in the power of the tongue." And in saying that, we prohibit idle
words and wicked bursts of laughter in all forms. And if anything is 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 the paternoster.



20


On Overworked Templars

Rule 33. Late Mornings for the Overworked Those Templars
who are overworked for the great needs of the Order, may allow themselves not
to rise in the mornings, by the assent and consent of the Master or of those who
are charged with such office. But they must say for morning prayers thirteen
paternosters, if one is established as such [overworked], in such a manner that
the words be in accordance with the heart. Thus said [King] David: Psallite
sapienter. That is to say: "Sing wisely." And elsewhere the same David said: In
conspectu Angelorum psallam tibi. That is to say: "I will sing to you before the
angels." And this thing shall be at all times at the discretion of the Master or of
those who are charged with such office.

On the Communal Life

Rule 34. None Elevated in Strength Nor Weakness One reads
in the Holy Scriptures: Dividebatur singulis prout cuique opus erat. That is to
say, that: "To each was given according to one's need." For this we say that no
person shall be elevated among you, but must be caring for the sick; and one
who is less unwell [stronger] shall give thanks to God and not be troubled; and
one who is more unwell shall humble oneself for one's infirmity and not become
proud for seeking mercy. In such manner all the members will be in peace.
And we prohibit for anyone to embrace excessive abstinence; but to firmly keep
the communal life.

This develops the theme that one's strength must never be abused, and imposes
an 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.

This rule introduces a new concept for a deeper understanding of the sins of
pride and excess, which are forbidden throughout the Temple Rule: Here is
explained that one can also be "proud for seeking mercy", even taking pride in
one's weakness to gain advantage of sympathy. Likewise, one can behave with
"excessive abstinence", even taking pride in the exaggerated expression of one's
apparent modesty.

Therefore, the Templars considered even pride in one's weakness, or excess in
one's expression of modesty, as merely alternate forms of the sin of pride.
Essentially these constitute pride in expressions of apparent humility, best
encapsulated in the phrase "pride in false humility".



21


On the Master

Rule 35. Redistribution of Equipment The Master can give to
whomever one wills the horse of a Templar and armaments, and anything that
one wills, and the Templar who had possession of that thing which was given
must not be troubled nor agitated: for know with certainty that if one becomes
angry [at this] one would be acting against God.

On Giving Advice

Rule 36. Those of Wisdom Called to Council Those Templars to
be called to the Council, are those who the Master knows to have wisdom and to
give beneficial advice; for thus we command, and not to take everyone. For
when it occurs that they want to deal with important matters, such as to grant
communal land, or to speak of the affairs of the household, or of receiving a
[new] Templar, thus, if it pleases the Master, it is appropriate to assemble all of
the congregation and to hear the advice of the whole Council; and that which
seems to the Master more or most beneficial, he shall do.

On Templars Sent Overseas

Rule 37. Exemplary Good Behaviour Templars who will be sent
through diverse parts of the world must strive to keep the commandments of
the Rule according to their ability, and 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 from outsiders, so they would not disgrace by deed nor by word
the purposes of religion, and that they set an example of good works and
wisdom; above all that those with whom they associate and those in whose
hostels they lodge will be bestowed with honour. And if possible, the nights
should not be without lighting in the house where they stay or lodge, so that the
shadowy Enemies would not lead them astray unto wickedness, which God
forbids of them.

This rule essentially requires all Templars to serve as "Good Will Ambassadors"
(modern term), favourably representing the Templar Order to the outside
world, by setting an example of honourable behaviour, thereby elevating the
standards of others.

On Keeping the Peace

Rule 38. "Provocateur" Rule Every Templar must diligently
ensure that one does not provoke another Templar to wrath or anger, for the
sovereign mercy of God holds both the strong and the weak equal in the name of
charity.

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How the Templars Should Go About

Rule 39. Obeying Commands Without Delay It is appropriate
for all the Templars who are professed, to carry out Holy service, and to gain the
glory of the heavenly blessings, and to escape the fear of the fires of hell, that
they maintain strict obedience to their Master. For nothing is more valued by
Jesus Christ than to keep obedience. For as soon as anything will be
commanded by the Master or by one whom the Master has given authority, it
shall be done without delay just as if God himself had commanded it. For thus
said Jesus Christ, and it is the truth, through the mouth of [King] David: Ob
auditu auris obedivit mihi. That is to say: "He obeyed me as soon as he heard
me."

Rule 40. Going to Town by Permission For this we pray, for the
Templar Knights [and Dames] who have abandoned their own wills, and for all
the others who serve for a term we pray and firmly command that they not
presume to go into town nor into the city without consent of the Master or from
one who has been charged with such office; except at night to the Sepulchre and
to the places of prayer which are within the walls of the city of Jerusalem.

Rule 41.
Continuing in Last Known Command Here [on
Templar territories] they can go out in pairs of two Templars together, and in
other manner shall not go out neither in the day nor at night; and once they
have stopped at a hostel, neither Knight nor any Squire, nor any Sergeant may
visit to the lodge of another for the purpose of seeing him or speaking with him
without permission, as is said above. We command by common Council that in
this Order which is ordained [Fr. ordene, Lat. ordinata] by God, no Templar
shall fight nor rest according to one's own will, but according to the commands
of the Master, under whom all must follow, that they can follow this declaration
of Jesus Christ who said: Non veni facere voluntatem meam, sed ejus que misit
me, patris. That is to say: "I did not come to do my own will, but the will of my
Father who sent me."

The command that "no Templar shall fight nor rest according to one's own will",
was not intended to be dictatorial nor micromanaging. Rather, this was a
practical rule, in the context of medieval Knights being out in the field, often
separated from their house Masters or even field Commanders:

The idea was that if a Templar was ordered to fight (or work), one must
continue that mission indefinitely until completion, without doubting that the
ordered mission remains in force, and without taking it upon oneself to decide
whether the mission should be completed or not.

23

Likewise, if there was no order to fight, then a Templar should not take it upon
oneself to provoke or engage in a conflict which could involve the Order in
unnecessary war, without having the approval of the Order to do so. If there
was no order to work, then one should not create a project which could require
the attention of the Order at the expense of priority humanitarian missions.

In this way, each Templar maintains the status quo of continuing in the last
known command which one received, without creating any new situations
which could demand attention unnecessarily.

How They Should Make Exchange

Rule 42. Exchange Only by Permission Without permission from
the Master or from one who holds such office, no Templar shall exchange one
thing for another, nor request to, unless it is a small or petty thing.

On Locks

Rule 43. Locks & Seals Only for Commanders Without
permission from the Master or from one who holds that office, no Templar shall
have a lock, not on a bag nor on a case; but this shall not be held to
Commanders of houses nor of the provinces, nor the Masters themselves.
Without the consent of the Master or of a Commander, no Templar shall open
letters from one's relatives nor from any other person; but, if one has
permission, if it pleases the Master or the Commander, the letters shall be read
to them.

On Secular Gifts

Rule 44. Receiving Secular Gifts by Permission If by gratitude
anything is given to any Templar by a secular person, which is perishable like
meat, one must present it to the Master or to the keeper of meats. But if it
occurs that any of one's friends or relatives does not wish to give it except only
to that person, one shall not take it without the consent of the Master or of one
who holds such office. But if to the Templar is sent any other thing from one's
relatives, one shall not take it without the consent of the Master or one who
holds such office. But these aforesaid commandments we do not want to be
held to the Commanders nor housekeepers, who are especially charged to
implement this function.



24


On Minor Faults

Rule 45. Confession of Mistakes If any Templar in speaking or
soldiering or in another manner commits a minor fault, that person oneself
must voluntarily make known the fault to the Master, to make amends with a
pure heart. And if the fault is not habitual, then one shall have a light penance;
but if the fault is too serious, then one shall depart from the company of the
Templars, that one does not eat nor drink at any table with the Templars; but all
alone by oneself, and to be submitted to the mercy and judgment of the Master
and the Templars, so that one can be saved on the Day of Judgment.

On Serious Offenses

Rule 46. Self-Promotion & Pride are Punished Before all things
we must ensure that no Templar, powerful or not powerful, strong or weak, who
wishes to promote oneself gradually and become proud and defend one's
offense, remain unpunished. But if one does not wish to correct it, one shall be
given a harsher punishment. But if by pious counsel prayers are said to God for
that person, and one does not wish to make amends, but wishes more and more
to pride oneself in it, that one shall be Uprooted from the pious flock
[Expelled from the Order]; according to the Apostle who says: Auferte malum
ex vobis. That is to say: "Remove the wicked from among you." It is necessary
that you remove the wicked sheep from the company of the faithful Templars.

It is a grave offense to "promote oneself gradually", which generally means
persistently seeking elevation in status within the Order, typically by pursuing
higher titles primarily for self-aggrandizement. The offense is especially
committed when a person's efforts are more for self-promotion than for
accomplishing missions of the Order as earned merit. Willfully refusing or
delaying any mission as leverage to demand elevation is a most egregious
violation of this rule.

This rule also establishes the principle that pride makes any wrongdoing even
worse, as an aggravated offense. It emphasizes that the only thing worse than
committing an offense is to "become proud and defend" it, or "to pride oneself
in it", requiring a "harsher punishment".

When any offense is defended by persistent pride, thereby making it an extreme
and aggravated offense, then "one shall be Uprooted", triggering mandatory
automatic Expulsion from the Order.

25

Rule 47. Disciplinary Measures by the Master But the Master,
who must hold in one's hand the staff and the 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 of Justice, by counsel of the
Patriarch, shall make sure to do such things. But also, as Monseignor Saint
Maxime has said: "May the leniency not outweigh the offense; nor excessive
harshness [of punishment] cause the sinner to return to wicked deeds."

This rule requires that all wrongdoing must be punished "for the love of Justice"
to protect the innocent.

The Grand Master may exercise certain Emergency Powers as established in
customary international law, as necessary for state security, to defend against
attacks, coup or sabotage. The key phrases "must beat the vices [and] shall
make sure to do" highlights that these powers are not some mere privilege, but
rather are a sacred obligation.

On Rumor

Rule 48. Defamation Condemned as Evil We command by
divine counsel that you avoid as plague: envy, rumour, spite, slander
[Defamation]. Thus each shall diligently guard against that which the Apostle
said: Ne sis criminator et susurro in populo. That is to say: "Do not accuse nor
malign the people of God." But when a Templar knows clearly that a fellow
Templar has sinned, quietly and with collegial mercy the one shall be chastised
between the two privately, and if one does not want to listen, then join with
another Templar, and if that one scorns the one and the other, before the whole
chapter the one must manifestly recant [one's Defamation]. Those are filled
with great blindness who disparage others, and many are filled with great
sorrow who do not guard against carrying envy towards others; by which they
will be plunged into the ancient wickedness of the Devil.

Defamation was always regarded by the Templar Order as the most despicable
and sinful practice, inherently embodying the "wickedness of the Devil". This
makes Defamation itself one of the evils which all Templars are sworn to fight
against, as Defenders of Justice. It also means that those who engage in
Defamation are precisely those "Enemies of God" whom the Templars are
sworn to fight and defend against.



26


That None Shall Take Pride in One's Faults

Rule 49. Pride in Faults or Deeds is Forbidden Although all idle
words are generally known to be sinful, those who speak them in self pride by
their own sinfulness will go before the harsh judgment of Jesus Christ. Which
demonstrates to us that which the prophet [King] David said: Obmutui et silui
a bonis. That is to say that in faith one must refrain even from speaking good,
to hold silence. Likewise one must refrain more and cease to speak evil to
escape the penalty of sinfulness. We prohibit and firmly forbid for any Templar
[to recount] the brave deeds one has done in the world, which would be better
called follies of the necessities of Knighthood, and the pleasures of the flesh
which he had with immoral women, not to recount to any Templar nor to any
other; and if it occurs that one hears such told by another Templar, to
immediately make them silent; and if one cannot silence them, to immediately
leave that place and not give one's ears of one's heart to the peddler of filth.

That None Shall Ask

Rule 50. Request Equipment Only from the Master This
custom we command to properly keep and firmly guard among the others, that
no Templar shall request neither the horse of the other nor their armaments. In
this manner it shall thus be done, if the infirmity of the Templar or the
weakness of one's horses or of one's armour is known to be such that the
Templar cannot go out for the needs of the Order without damage, to come to
the Master, or to one who is in such position in this office after the Master, and
show this need in pure faith and in true comraderie, and to thereafter remain in
the disposition of the Master or of one who holds such office.

On Horses and Squires

Rule 51. Minimal Retinue of Knights Each Templar Knight may
have three horses and no more, without the permission of the Master, because
of the great burden of poverty which presently exists in the Order of God and of
the Temple of Solomon. To each Templar Knight we grant to have three horses
and one Squire, and if that Squire serves charity of one's good will, the Templar
must not beat them for any offense which one does.

Many parts of the Temple Rule, such as Rules 51-53, are specific to medieval
equipment such as horses and chivalric arms of the Middle Ages. As a practical
matter, in the modern era these rules would simply be interpreted as the
equivalent (or analogous) modern equipment, such as motor vehicles and other
working tools and equipment.



27


That No Templar Have an Ornate Bridle

Rule 52. Decorative Equipment Forbidden We completely
forbid that any Templar have gold or silver on one's bridle, nor on one's
stirrups, nor on one's spurs. This is to be followed if one buys them; but if it
occurs that such an old harness be given to one in charity, that the gold or silver
is tarnished, that the resplendent beauty will not be seen by others, nor pride:
one may well have it. But if a new harness is given to one, the Master shall
determine what one will do.

It is generally prohibited to use decorative equipment which displays or implies
excess of wealth or pride. Historically, this would invite enemies to target and
attack the Knight more aggressively, to seize the attractive equipment.
Similarly, this can motivate others to robbery or theft. Strategically, this can
create jealousy or envy, and provoke unethical competition or even sabotage.
Morally, it tends to promote or endorse materialism, giving the appearance of
valuing wealth or pride over spiritual pursuits.

On Lance Covers

Rule 53. Equipment Accessible for Swift Action No Templar
shall have a cover, neither over shield nor over lance, as this is no benefit,
whereas we expect that this would be greatly damaging.

The principle of this rule is that all working equipment or resources must be
accessible and ready for action at all times. In the modern era of "information
warfare" and "legal warfare", this can involve having reference books and
computer data well organized and readily accessible for swift action in defense
of Truth and Justice.

On Horse-Feed Bags

Rule 54. Proper Care of Service Animals This commandment
which is established by us is to everyone a beneficial thing to follow, and for this
we command that it be firmly held henceforth, that no Templar shall make a
horse-feed bag of linen or wool principally, nor of anything else, except string-
mesh.

This rule evidences a humane concern for the comfort and well-being of
animals, to prevent their suffering and even avoid discomfort. The underlying
principle of this rule is the proper care of service animals, and respect for the
benefits of their support as God's creatures.

28

In the intense heat of the Middle East, open feed bags (which tend to cover the
mouth) can inhibit healthy breathing, and can cause food spoiling or grow
infection. A closed bag of wide-spaced string-mesh (dispensing straw through
the holes) is used to promote "slow feeding", which stimulates health and also
increases riding time.

On Hunting

Rule 55. Hunting Forbidden for Animal Rights We collectively
forbid any Templar to hunt a bird with another bird. 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 and each day to reconcile with God, with tears in
one's prayers, the sins which one has committed. Nor shall any Templar
presume to go especially with such one who hunts a bird with another bird. As
it is fitting for every religious person to go simply and humbly and without
laughing nor speaking many words, but reasonably and not shouting loudly:
And for this we command especially to all Templars, that they not to go in the
woods with longbow nor crossbow, to hunt animals, nor accompany one who
would do so, unless out of love to protect them from faithless pagans. Nor
should you go after dogs, nor shout, nor chatter, nor spur on a horse for desire
to hunt a wild beast.

A sacred doctrine of kindness to animals, and moral rights of animals as God's
creatures, is established here as a core part of Templar values. Hunting for
pleasure is defined as inherently sinful. Using one animal to hunt another is
considered immoral and wrongful. Dogs, who are among the most emotional
and affectionate of God's creatures, are especially protected from any
interference.

On the Lion

Rule 56. "Lion" Rule Doctrine of Self-Defense It is the truth
that to you is given especially, as if by a debt, that you must give your lives for
your Brothers [and Sisters], just as did Jesus Christ, and defend the land from
pagan miscreants who are Enemies of the Son of the Virgin Mary. That
aforesaid prohibition [against hunting] does not apply to the lion, as it comes
circling and searching that it can devour, and its hands are against everyone and
the hands of all are against it.

This rule is the famous mandate that Templars "must give your lives" for one's
fellow Templars, as part of Self-Defense of the Templar Order as an institution.

29

This "Lion" Rule declares that the mandate for care of and kindness to animals
"does not apply" to lions or such dangerous predators which threaten "against
everyone". This reflects the Common Law doctrine of "Self-Defense",
customarily defined to include defense of oneself and also of others. This
proves that all rules mandating peaceful conduct "do not apply" in situations of
Self-Defense of oneself or others.

The "Lion" Rule also has a metaphorical meaning which is direct and
abundantly clear: It declares that any rules of politeness "do not apply" in
rightful response to any form of predatory behaviour.

How They May Have Lands and Workers

Rule 57. Taking Rights Only Justly by Law This type of new
Religion [Lat. genus novum religionis] we believe by the Holy Scriptures and
by divine providence took its beginnings in 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 religio per militiam armata], are
permitted to strike the enemies without sin [Lat. hostem sine culpa feriat]. For
this we judge that by right you are called Knights of the Temple, with double
merit and special virtue [Lat. speciale probitatis], and permitted to have lands
and workers, houses and fields to hold and govern Justly, and take your rights
to them only as specifically established.

No Specific Intent to Kill The original phrase "to strike the enemies" (from
the earlier Latin) reveals that the true intent of Templar warfare was only to
"strike", without any specific purpose to "kill", highlighting an emphasis on
defensive and proportional force without destructive intent.

Right to Own Property The authorization to "have lands and workers"
does not imply any supposed conquering of lands, but rather is simply a
declaration of the right to keep and own personal property. That was a
necessary clarification, that although Templars should not hold personal
property while residing in monastic facilities of the Order, they are permitted to
own an estate.

Lawful Rights Upholding Justice To "take your rights" to property "only
as specifically established" requires that it must be lawfully acquired, without
violating the rights of others, by exercising one's rights under law. It also
mandates that the Templars must "govern Justly" over their holdings,
possessions and estates.



30


On Tithes

Rule 58. Permitted to Receive Tithes from the Order You who
have abandoned the pleasant riches of this world, we believe you to be subjects
of good will and poverty; thus we establish for you who live the communal life
to receive tithes. If the Bishop of the institution to whom the tithe should be
rendered by right wishes to give it to you in charity, with the consent of the
Council, they may give from those tithes which the Church possesses. But if any
layman still retains those tithes of his patrimony to his detriment against the
Church, and wishes to leave them to you, by the grant of the Prelate and of his
Council he can do so.

This rule introduced a historic new concept, that "tithes" (donations) can be
paid not only by individuals to the Church, but rather the institution itself can
also pay "tithes" (a portion of donations) to individuals. This established a new
tradition unique to the Knights Templar, that the Templar Order could pay
tithes to its Knights and Dames, and the Templar Priesthood could pay tithes to
its own Clergy. The original phrase, permitting those "who live the communal
life to receive tithes", refers to the essence of "communal life" as giving one's
full-time service, skills and talents to the Templar Order.

Opportunities of the Order This establishes the Common Law legal
doctrine of "Institutional Opportunity": All donations of "tithes" can only be
shared with an individual Templar by permission, if the head of the "institution
to whom the tithe should be rendered by right, wishes to give it to you in
charity, with the consent of the Council".

On Giving Judgments

Rule 59. Chivalric Judges to Protect the Weak We know for
having seen that persecutors are without number and people who like conflicts
and strive to cruelly torment others and the faithful of the Holy Church. By the
clear pronouncement of our Council [of Troyes], we mandate that if anyone is in
the regions of the countries of the East or in any other place, and requests
anything of you, for the weak and for the love of Truth we command you to
Judge the matter, if the other party wishes to allow it. This same
commandment shall be held perpetually in all matters which will be bound to
you.

This rule confirms the values of Justice as being at the heart of chivalric duties,
especially in their interactions with the general public. It commands the
Knights and Dames to uphold Justice by serving as Judges over various
disputes, requiring "for love of Truth to Judge the matter".



31


On Elder Templars

Rule 60. Care
for Elder Templars We command by
compassionate counsel that the Elder and weak Templars shall be diligently
honoured and shall be regarded according to their weakness; and, preserved by
the authority of the Rule in those things which are necessary to their bodies,
shall not be in any manner in distress.

On Unwell Templars

Rule 61. Support for Unwell Templars Templars who are unwell
shall be given diligent help and care, and be served, according to what the
Gospel says, and Jesus Christ: Infirmus fui et visitastis me. That is to say: "I
was sick and you visited me"; and this shall not be forgotten. For those
Templars who are unwell must be treated gently and diligently, that by such
service without doubt you will gain the Kingdom of Heaven. Thus we command
the Infirmier to provide diligently and faithfully those things which are
necessary for diverse illnesses, such as meats, other meats, birds, and all other
foods which support good health, according to the means and ability of the
house.

On Deceased Templars

Rule 62. Honouring Deceased Templars When any Templar
passes from life to death, from which nobody is exempt, we command with a
pure heart to sing the mass for their soul, to perform the services of God by the
Priests who serve Christ and are with you for a term out of charity, and all the
Templars who are present where the body is and are with you for a term out of
charity, throughout seven days, to say one hundred paternosters. And all the
Templars under the command of that house where that Templar passed must
say the hundred paternosters, as is said above, from the time they know of the
death of that Templar, by the mercy of God. Additionally we pray and
command by pastoral authority [Fr. par l'autorit pastoral, Lat. pastorali
auctoritate], that a pauper be fed with such meat and such wine throughout
forty days for the deceased Templar, just as if that Templar were alive. All the
other offerings, which had been made without discretion upon the death of
Templars and on the holidays of Easter and on other holidays, to which the
Poor Knights of the Temple have become accustomed by their own wills, in all
manners we prohibit.

Order Within a Priesthood This rule features an unexpected phrase,
"we command by pastoral authority", thereby declaring that this command
itself (like all other commands) is an exercise of ecclesiastical authority of the
Order, based upon the Ancient Priesthood of Solomon.

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Rule 63. Self-Sacrifice for Fellow Templars But day and night
your prayers shall be with a pure heart, 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 of salvation." That is: "I will avenge the death
of Jesus Christ by my death. For just as Jesus Christ gave his body for me, I
also am prepared in such manner to give my life for my Brothers [and Sisters]."
This is an appropriate offering; truly a living sacrifice and very pleasing to God.

On Priests and Clergy who Serve in Charity

Rule 64. Supporting the Church of Our Lady All offerings and
all forms of alms in whatever manner they be made, to the Chaplains and to the
Clergy and to others who remain for a term in charity, by the entirety of the
common Council [of Troyes], in all forms we command you to give them. The
servants of the Church, according to the authority of Our Lady of God [Fr.
Damedieu], have only food and clothing, and do not presume to have any other
thing, unless the Master by one's good will wishes to give them [something] out
of charity.

Giving Non-Profit Donations Templars are required to actively make
charitable donations and contributions, in all ways possible, at all times
possible. Accordingly, to be a "Templar" necessarily means to actively volunteer
for charitable and non-profit organizations, and to proactively and generously
donate to charitable and non-profit causes, as frequently and meaningfully as
possible.

Priestly Authority of Our Lady This evidences the authentic doctrinal
philosophy of the medieval Templars, that the "authority" which the Templar
Priesthood "possesses" is precisely the authority of "Our Lady of God", as
representing the feminine face of God.

Clergy of Templar Priesthood This rule defines "servants of the Church"
as being those who are under the direct authority and command of the Templar
Grand Master, meaning the Templar Clergy of the ancient Priesthood of the
Temple of Solomon, as the denomination of Ancient Christianity.

On Secular Knights

Rule 65. Service in Secular or Monastic Chivalry There are
Knights [and Dames] in the Order of God and of the Temple of Solomon, who
serve for mercy and remain with you for a term; whom we, for mercy, ask and
indeed firmly command you, that if during [their term] the power of God takes
any one of them to one's end, for the love of God and for collegial mercy, one
pauper shall have seven days of food for that one's soul, and every Templar
being in that house shall say thirty paternosters.

33

Under the header "Secular Knights", this rule specifies that some Knights and
Dames are "in the Order of God" in its monastic aspect, "and" (indicating
separately) others are "of the Temple" in its chivalric aspect, serving "for a
term".

By definition, the term "secular" means that such Knights and Dames can be
from any religion, or even no religion at all. Serving "for a term" means by a
contract of professional commitment, without any requirement for monastic
vows nor participation in the ecclesiastical life of the Order. It is sufficient for
Secular Knights and Dames to profess the Vow of Chivalry, and to live by the
Temple Rule, Code of Chivalry and the Templar Code, as defenders of the
principle of Faith including all religions.

On Secular Knights who Serve for a Term

Rule 66. Leaving the Order in Good Standing To all the Secular
Knights [and Dames] who desire with a pure heart to serve Jesus Christ for a
term and [to serve] the Order of the Temple of Solomon, we command to
faithfully purchase an appropriate horse and armaments and whatever will be
useful to them for such needs. Additionally we command for both parties to put
a price on the horse and to put that price in writing, that it not be forgotten; and
all things needed by the Knight, his Squire and his horse for their lives, and
even the horseshoes, shall be given according to the means of the house by
collegial charity. If during the term by chance it occurs that the horse dies in
service to the Order, if the house has the means, the Master shall replace it. If
at the end of his term the Knight wills to return to his country, half of the price
of the horse the Knight shall leave for charity to the house and the other half if
he wishes he shall receive from the alms of the Order.

This rule documents that the Templar Order had a standard arrangement of
service "for a term", evidencing that many Knights and Dames were not only
allowed, but actually expected, to eventually leave the Order. These facts prove
that despite popularized misconceptions, it was not prohibited to leave the
Order, and there was certainly no supposed punishment for doing so.

The provision that a departing Knight or Dame should be given half the price of
one's horse reveals a practice of giving a "parting bonus" for a person leaving
the Order after meritorious service. This confirms that leaving the Order was
not only permitted, but is something that was usually done very much in good
standing.



34


On the Commitment of Sergeants

Rule 67. Sergeants & Adjutantes by Commitment Whereas the
Squires as much as the Sergeants, who wish to serve in charity in the Order of
the Temple for the salvation of their souls and for a term, come from diverse
regions, to us it seems beneficial that their Commitments be received, that the
envious enemy does not put into their hearts for those to renounce, nor to
retreat from their good promises.

This rule establishes that Sergeants are admitted by making a "Commitment" of
service, and thus not by monastic vows. Accordingly, Sergeants are analogous
to Secular Knights, who swear to live by the Temple Rule, the Code of Chivalry
and the Templar Code, but are not required to participate in the religious or
ecclesiastical aspects of the Order. The key phrase that "Commitments be
received" implies they are physical objects to be received in hand, thus
evidencing that they are written Commitments.

On White Mantles

Rule 68. "White Cloaks" Became Light Brown By the common
counsel of everyone in Council we forbid and command to be Expelled, as a
familiar vice, those who without discretion being in the Order of God and the
Knights of the Temple, that Sergeants and Squires shall not have White Cloaks,
from which has occurred great damage to the Order; for in the regions beyond
the mountains have been false Templars and the married and others, who
would say they were Templars of the Order; but they were of the world. Those
brought us so much shame and damage to the Order of Knighthood, that those
same Squires prided themselves in it; for this caused many scandals to arise.
Therefore [they] shall assiduously [strictly] be given black robes [clothes]; but if
those cannot be found, such which can be found in that province, those shall be
given; or whichever shall be the lowest price, known as Burelle [Light Brown].

This evidences that the famous Templar "White Cloaks", used only during the
first few early years, soon fell out of use by the Order. This Rule, originally
intended for Sergeants and Squires, became increasingly used to modify and
phase out the White Cloaks for all Knights and Dames. Applying the theme of
"Burelle" (which comes from the French word "beurre" for "butter"), the
Templar robes were actually required to be a buttery cream color, which is
basically a sand-colored light brown.

35

"White Cloaks" Rule This "White Cloaks" Rule condemns "false Templars"
who are "of the world" of "pride" by unauthorized self-aggrandizement, under
penalty of "command to be Expelled". Accordingly, wearing a White Cloak
became a symbolic metaphor of usurping falsely claimed authority. If any
Templar falsely claims or portrays oneself as having exaggerated and
unauthorized authority, displaying false pride in furtherance of worldly
ambitions such as status, that offense requires mandatory automatic Expulsion
from the Order.

On Married Templars

Rule 69. Admitting Married Templars If those who are married
request the comraderie and blessings and devotions of the Order, we grant that
you receive them in such manner, that each upon their death grants [to the
Order] a portion of one's estate and all which one will acquire from now on.
Meanwhile one must lead an honest life and endeavor to do good towards the
Templars. But one must not take to wear white robes, nor the White Cloaks;
And if that Lord dies before his Lady, the Templars must take the portion of his
estate, and all remainder shall be for sustaining the life of the Lady; because it
would not seem right to us that such worldly Brothers should reside in one
house with Templars who have pledged their purity to God.

This Rule clearly allows married men to join the Templar Order, and does not
actually discriminate against them. However, it does address some traditional
concerns that married life inherently carries worldly demands which could
interfere with active contributions to the chivalric missions.

The deeper underlying principle and spirit of this Rule is really an obligation of
married brothers to be sensitive to the burden of sacrifice made by the
unmarried Knights. This requires the humility and modesty to avoid calling any
attention to one's marriage. The practical solution established by this Rule was
a requirement for married brothers to be seen making major contributions to
the Templar Order.

On Sisters

Rule 70. Accepting Sisters with Monastic Modesty The
company of women is a dangerous thing, in that the old Devil through the
company of women has misled many from the straight path to heaven. From
now on ladies should not be received as Sisters in the Order of the Temple;
thus, very dear Brothers, henceforth it is not appropriate for this practice to
become a custom, that the flower of purity will always appear among you.

36

This rule was authentically limited to the context of monastic life. It specifies
that it is the "company of women", in particular "among you", which could
undermine the monasticism of the men, and not merely the fact of women
being admitted to the Templar Order. This meant that ladies should not to be
"received as Sisters" only within Templar houses where the celibate monastic
brothers were living. Accordingly, women could be admitted as Sisters and
Dame Templars otherwise, and could reside in female monasteries (convents)
of the Templar Order.

The qualifying phrases "From now on henceforth" reveal that during the
foundational 12-year period from 1118 1129 AD, some women in fact had been
admitted as Sisters and Dame Templars. The statement that it was "not
appropriate for this practice to become a custom" confirms that such "practice"
of admitting women did in fact already exist. It also clarifies that the only intent
of this rule is for that established practice to not be promoted as a "custom",
meaning that women should not be proactively recruited into the Templar
Order.

Therefore, the authentic Rule was simply to ensure a reasonable degree of
separation of the female Dames from the male Knights, primarily for the
purposes of modesty supporting a focus on monastic spirituality.

That They Not Have Familiarity with Women

Rule 71. Limited Contact & Modesty with Women 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 a woman. And for this none of you
shall presume to kiss a woman, neither widow, 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 kiss any women, by which men have
perished many times, that they can converse and remain perpetually with a
pure conscience and a sure life before the face of God.

In this rule, the idea that it is "dangerous to look too much upon the face of a
woman" 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". Moreover, the specific commandment is actually
not to "presume" to kiss a woman, which means only not to take initiative.

Accordingly, provided that the man does not "presume" to seek a kiss, the
woman exercises her own initiative to give a kiss, and the man cannot "avoid"
the woman's clear intention to kiss him, then such kiss is not prohibited.

Therefore, even this 12th century rule is not incompatible with accepting women
into the Order as Sisters and Dame Templars (provided only that the Brothers
should not take to actually kissing them by their own initiative).
37


Such rules which limited interaction with women are most accurately
interpreted simply as traditional requirements for modesty, respect and
professionalism, to accommodate women into the Templar Order in an
appropriate way.

Not Being Godparents

Rule 72. Brothers & Sisters Avoiding Worldliness We
command to all of the Templars that none from now on shall dare to hold
children over the [baptismal] font, and none shall be ashamed to refuse to be
godfathers or godmothers; as this [worldly] shame brings more glory than sin.

The intent of this Rule was essentially to discourage major commitments to
worldly life, although it was not a strict requirement. The reference to Templars
also being "godmothers" is conclusive proof that women were in fact admitted
into the Order as Sisters and Dames Templar. Indeed, if there were no women
in the Templar Order, there would certainly be no need to write a
commandment to prohibit being "godmothers".

On the Commandments

Rule 73. Rules Administered by Grand Master All of the
commandments which are said and written above in this present Rule are
within the discretion and in the guardianship of the Grand Master.

This rule provides for Emergency Powers, as established in customary
international law, placing enforcement of and exemption from the Temple Rule
at "the discretion of the Grand Master".








38


Selected Additional "Hierarchical" Rules

After the Temple Rule was translated into Old French ca. 1138 AD, it was later
expanded with additional "Hierarchical Rules" which increased it to 609 rules
by ca. 1150 AD, up to 656 rules by ca. 1250 AD, and finally up to 685 rules by ca.
1290 AD. All of those later rules remained 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 Templar Order.

Many of the "Hierarchical Rules" simply repeated many of the same rules, such
that only a few of them were actually new and separate rules. This part presents
a restorative and comprehensive selection of those which are unique and
distinct as separate rules, and which are most relevant to the accurate
interpretation and authentic practice of the original 72 Rules as the founding
Charter of the Templar Order.


Here Begin the Provisions of the Temple


Rule 77.

Entourage of Templar Masters The Master must
have one Templar Chaplain one Templar Sergeant and one courtly Valet
And he must have one Saracen Scribe [as interpreter], and one Turcopole
[Muslim] who must be kept in the caravan [entourage].

Note that the term "Master" here includes the Grand Master, but also refers to
any other leader of a Branch or outpost of the Order, such as a Prior,
Commander, or Master of a monastic house.

Saracen Scribe The term "Saracen Scribe" specifically meant a Knight or
higher Nobility from the Sultan Salahadin (also spelled "Saladin" by European
historians), as an official delegate received from the Royal Order of Salahadin.
This reveals an established practice of some degree of diplomatic relations
between the two sovereign Orders of Chivalry, despite otherwise being
opponents.

Arab Turcopole A "Turcopole" is a native or ethnic Arab, traditionally from
Syria, and usually culturally Muslim but independent, typically from mixed
Muslim and Christian parents, serving as light cavalry at arms supporting the
Templar Knights.

39

Muslim Membership This rule established that Templar leaders and
even the Grand Master "must have" both a "Saracen Scribe" from Salahadin
and an armed "Turcopole", as permanent fixtures in one's personal entourage,
including in one's camp or even in one's own tent. This demonstrates a strong
level of mutual trust, and evidences a prominent tradition of the closest possible
cooperation with Arabs and Muslims. It further evidences an authentic role for
general participation of Muslims in the Templar Order.


Rule 92.

Autonomy of Templar Subdivisions When the
Grand Master departs from the Kingdom of Jerusalem, he may leave in his
place another Templar, and one who remains in his place does not hold
powers, except to advise on anything which happens in the territory and which
the Grand Master cannot come for, and to hold Council, and bear arms: as all
are within his command. The Grand Master should not send any Templar in his
place to the territory of Tripoli nor Antioch, over those who are its
Commanders, except to be present for anything which may arise in the territory,
to advise and in these things they should obey him. If the Grand Master
wishes to send one of the worthy Templars of the Order overseas in his place for
the needs of the Order, he should do so by Council and send.

This rule establishes the basic principle for the status of Branches of the
Templar Order, as being autonomous. In particular, this applies to Grand
Priories, Priories and Commanderies, as well as any territories of the Order. It
describes how the Grand Mastery practices a policy of non-interference in the
internal affairs of subdivisions, rather providing strategic support to the
divisional leadership.


Rule 151.
Gathering Food Without Hunting All gathering
of food is forbidden to monastic Templars, both the food of the house and of
other people, except for green vegetables of the fields, and fish, and birds, and
wild animals, if they know how to take them without hunting; for hunting is
forbidden in the Rule.

The prohibition against hunting (Rule 55) is confirmed here as a doctrine of
kindness to animals, allowing to "take them" for food, but only "without
hunting", and thus only by humane and peaceful means. The practice of
gathering food for "other people" indicates a reason why "hunting is forbidden",
that Templars should not be seen openly using weapons of warfare during
peacetime. By providing another reason, this appears to be motivated by the
underlying Templar doctrine of kindness to animals.



40



Rule 256.
Punishment for Damage from Hunting If a
Templar hunts, and damage comes of it, the habit [uniform] is at the discretion
of the Templars whether to take it or leave it remain.

This clarifies another reason why hunting is forbidden (Rule 55), emphasizing
the likelihood of causing "damage" or harm to people or property of others,
which could be punished by defrocking. By providing another reason, this
appears to be motivated by the underlying Templar doctrine of kindness to
animals.

Rule 315.
Care of Service Animals Each Templar must
zealously take care of one's equipment and horses. No Templar should run
one's horse if it is not rested, nor gallop without permission One may go out
for pleasure at a walking or trotting pace. No Templar should run one's horse
over a complete course without permission. No Templar may impulsively
race one's horse against another person over half a course without permission.

This commandment to "zealously take care of horses", specifically that a horse
should be "rested", confirms the Templar doctrine of kindness to animals,
especially for the comfort and well-being of service animals.

Rule 379.
Kindness to Animals No Templar should place
harness or ropes on one's horses, nor anything else in order to make them ready
for riding, without permission. And two Templars should not ride upon one
horse.

This proves that the famous Templar "Horsemen" Seal, depicting two Knights
riding upon one horse, was intended as only symbolic, and does not mean that
such was ever done. This confirms that the Seal symbolizes the shared sacrifice
of poverty and hardship endured by the founding Templars, with such sacrifice
specifically shared by the Knights together with their service animals.

Note that this rule was added ca. 1150 AD, while the earliest artifact of the
Horsemen Seal is dated ca. 1158 AD, such that the rule conclusively proves the
symbolic intent of the Seal. It is apparent that this rule was added prior to or in
connection with adopting the Horsemen Seal, purposely to prevent animal
abuse from any Templars who might take the symbolism literally.

41

Rule 285.
Enemies of the Templar Order When the
Templars have left the chapel, if they are not waging war or they have not been
given any other command, each should go to one's place and repair one's
armour and equipment or anything else that serves their duties of office. And
each Templar should ensure that the Enemy [Satan] does not find one lazy, for
the Enemy attacks more boldly and more willingly with Evil desires and vain
thoughts and mean words [Defamation], a lazy person than he does one whom
he finds busy in good work.

This establishes, and most directly defines, that the primary "Enemy" of the
Templars is none other than the Biblical Satan, the Devil, who "attacks with
Evil desires". Templar scholarship establishes that the Enemies of the Order are
essentially those who are involved with doing Evil works of Satan, and thus are
actually evildoers in general, and Secret Societies of Satanists specifically,
including even those who may pretend to be Christians.

Rule 339.
Role of Elders of the Order And let it be known
that the Elders of the Order and those who cannot perform their duty for the
benefit of their souls and of the Order should act in this way: For let it be
known that harm comes to the Order when a Templar keeps equipment [and
holds titles] without doing one's duty to the Order. The Elders should set a
good example to the others, and should zealously ensure that they do not
commit any offense, not in anything, so that especially the young Templars
should be mirrored in them, and from the behaviour of the Elders the young
should learn what behaviour they should adopt.


Here Begin the Provisions of the Turcopoles

Rule 169.
Turcopoles as Templar Brothers A Brother
Turcopole if he is in lodgings or in camp, and alarm is raised the Marshal
should signal to him once what he must do. And that Turcopole must go out to
any place, and send reinforcements, to that area where the alarm is, one or two
Turcopoles to see what it is; and then he must inform the Marshal what he can
order and direct by his command.

A "Turcopole" is a native or ethnic Arab, usually a Muslim, serving both as light
cavalry and as an expert advisor on Arabian and Muslim customs. This rule,
referring to a "Brother Turcopole", evidences that Arab Turcopoles were
regularly admitted to the Templar Order as Brothers, and thus fully in general
membership analogous to Sergeants or Secular Knights.

Rule 170.
Turcopoles Command of Knights And when the
Turcopole goes with the Scouts and is given five or more Knights, up to ten, they
are under command of the Turcopole.

42

Rule 171.
Turcopoles Command of Sergeants All the
Templar Sergeants, when they are at arms, are under command of the
Turcopole, and without arms they are not, but the Turcopoles are, whether at
arms or without arms.

This section thus defines the role of Turcopoles serving in full chivalric
membership in the Templar Order: A Muslim Turcopole serves under a
Christian Marshal, but has temporary command authority over the Knights
when acting as a Scout, and over Sergeants when at arms.


These are the Things for which a Templar of the
Order of the Temple is Expelled from the Order

Offenses Causing Expulsion from the Order

Rule 224.
On Simony The first thing for which a Brother [or
Sister] of the Temple is expelled from the Order is Simony; for a Templar who
enters the Order by Simony cannot save one's soul. And Simony is committed
by gift or by promise to a Templar of the Order or to another who can help them
to enter into the Religion [Fr. relegion] of the Temple.

The offense of Simony, established by Scripture (Acts 8:9-24), primarily applies
to positions of Clergy as an "ecclesiastical office" (Canon 149, 1, 3). This
highlights the ecclesiastical status of the monastic Templar Priesthood of
Solomon. It also indicates that this rule might not apply to Secular Knights and
Sergeants, but only to the religious Knights and Dames of monastic vows.

Rule 225.
On Disclosure of Council The second thing is if a
Templar Discloses one's Council [Fr. chapistre] to any Templar of the Order
who was not there, or to another person.

Containment of Politics Although this rule has been misinterpreted as
supposed secrecy of beliefs or practices, its authentic text proves this idea false.
The Old English phrase "hold Council" means to convene a meeting for
deliberations on the affairs of the Order. Prohibiting "Disclosure of Council"
thus only applies to political discussions, only as reasonable confidentiality to
contain any negativity from politics, to preserve the spiritual focus of the
monastic Order.

43

No Secret Practices Forbidding to disclose political deliberations to any
other Templar "who was not there" proves that this is not for Templars to keep
any activities secret from the public, but rather only to keep all politics strictly
confined to those present at the meetings. The mandate of secrecy for
containment of internal politics does not permit any "secret practices" of the
Order. Indeed, all Templar beliefs and practices were fully written and
preserved in the historical record for all of humanity to see and learn, and the
activities of the Order were always of a very public nature.

Rule 227.
On Theft The [next] thing is Theft, which is
understood in various manners.

In customary law, the "various manners" of Theft include any unlawful
misappropriation of property, whether by removal, concealment, withholding,
or other forms of impeding access to property, even by its destruction as
sabotage. It could also include any wrongful acquisition of property or benefits
by fraud, extortion or duress.

Rule 229.
On Conspiracy The [next] thing is to make
Conspiracy; for Conspiracy is made by two Templars or by more in
combination.

In customary law, "Conspiracy" is a crime of combination for any unlawful
purpose against the rights of others. In Common Law it is often called
"Conspiracy Against Rights". This offense includes Conspiracy against any
fellow Templar, against the Order itself, or even against the rights of outsiders
or the general public.

Rules 321, 46. For Shifting Blame The "Provocateur Rule"
commands that one "must take care to not Provoke to anger or wrath [as] a
strict commandment" for which "Justice must be done" (Rule 321). Provoking
is usually Jungian Projection of shifting blame, by false accusations, to deflect
from and "defend one's offense" and "pride oneself in it", requiring that "one
shall be Uprooted from the pious flock [Expelled from the Order]", triggering
mandatory automatic Expulsion (Rule 46).

Rule 337.
For Usurping Authority No Templar, unless one is
the heir of Nobility or descended from the heir of Nobles, should wear a White
Mantle, nor should the other Templars permit one to do so. But if the parent of
any worthy person died before they could be received into Nobility, and was
such a person which should and could be a Noble, their heir should not lose
one's Nobility because of it. Rather, such person may be a Knight and Templar
of the Order and wear a White Mantle.

44

"White Cloaks" Rule This command that "No Templar, unless one is
Nobility should wear a White Mantle", is a restatement and confirmation of
the "White Cloaks" Rule, by which wearing a White Cloak became a symbolic
metaphor of usurping falsely claimed authority.

The "White Cloaks" Rule gives real enforcement power to the commandments
that "No person shall be elevated among you" (Rule 34), prohibiting any
Templar "to promote himself gradually" (Rule 46). If any Templar falsely
claims or portrays oneself as having exaggerated and unauthorized authority,
displaying false pride in furtherance of worldly ambitions such as status, that
offense requires mandatory automatic Expulsion from the Order (Rule 68).

Rule 430.
For Perjury Further you should know that there are
some other things for which a Brother [or Sister] of the Temple could be
Expelled from the Order. For it is established in our Order that when the Grand
Master or another who has the power [of office] shall make one swear upon
the Holy Scriptures that one will tell the Truth about everything which he will
ask you [and] if you have lied and later it is proven that you have lied you
will be severely put to shame, and Expelled from the Order for it.

This rule evidences the Templar origins of the Common Law custom and official
practice of modern Courts of Law, demanding a "sworn" statement, swearing to
"tell the truth, the whole truth and nothing but the truth", with notice that one
must answer "under penalty of perjury".


These are the Things for which a Templar of the Order
Loses One's Habit

Offenses Causing Suspension from the Order

Rule 233.
Refusing a Command of the Order The first thing
is, if a Templar refuses a command of the Order and persists in one's error, and
does not wish to follow the command as it was given, one should lose one's
habit For it is said in our Order that when it is commanded to a Templar that
one perform the duties of the Order one must say "On behalf of God"; and if one
says "I will not do it", immediately that Commander shall assemble the
Templars and hold Council for the first promise that we make is obedience.

The essential purpose of an Order of Chivalry, by definition, is to accomplish
missions for the benefit of humanity. If members refuse to perform the
commands to implement those missions, they must be censured, or else the
very concept of the Order as an institution would lose all meaning.

45

Rule 313.
Not Requesting Release from Command When
the Master gives a Templar any command, that Templar should say 'On behalf
of God', and must perform the command if one can and knows how. And if one
cannot or does not know how, one must ask someone to ask the Master to
release one from that command, because one cannot do it, or does not know
how, or because the commands are unreasonable; And the Master is bound to
release that Templar, if one sees that the matter is as claimed. And in such
manner shall each Commander behave to every Templar who is under one's
command. And so each Templar should say 'On behalf of God' to every
command that one's Commander gives, and then do as is said above.

While chivalric commands must be obeyed, they are not absolute. If one truly
does not have the capability to perform a command, or it is not reasonably
possible for it to be performed, then one must ask to be released from it.
However, claiming to be merely "too busy" with "other commitments" does not
mean that one "cannot" do it, and is no excuse.

Rule 246.
Receiving Simony If a Templar receives something
from a secular person by reason of which one should aid them to become a
Templar of the Order, one may not keep the habit by this: for one commits
Simony.

Rule 260.
Causing Loss to the Order If a Templar of the
Order causes damage [loss] to the Order knowingly, or by one's negligence [Fr.
defaute] the habit is at the discretion of the Templars whether to take it or
leave it remain: because all damages are forbidden to us.

In customary law, causing damage or loss by negligence may include missed
opportunities or lost income by non-performance of one's duties, which would
otherwise have been assured if one had diligently pursued an assigned mission.

Rule 453.
For Lying If a Templar burdens oneself by lying, one
should not keep one's habit.

Rule 454.
For False Accusation For it is known that when a
Templar accuses another Templar in one's Council of something for which the
Brother [or Sister] of whom the thing is accused could be expelled from the
Order if it were proven, and the accuser cannot achieve [prove] it, one should
lose one's habit if one does not wish to retract And it is known that such
Templar who in such manner has retracted in one's Council should never be
believed against any other nor should they request one's advice, because one
has proven oneself tainted by wickedness, and no-one, once it is proven that
one is wicked, should ever be believed against any person of goodness.



46


Discipline on Campaign

Discipline of Working Groups on Field Missions

Rule 366.
Elder as Commander When the Templars are in
camp [on campaign], they should have one Commander who should be one of
the Elders of the Order, such who fears God and loves his soul.

Rule 367.
Not to Take Liberties When the Templars are in
camp they should behave in [all things] and in everything else as is said in the
Rule they should Each Templar should ensure that the other Templars,
especially one's companions, behave well like worthy persons and as
established [as] the Rule commands, and that they all do not take liberties to
go rogue nor elevate themselves and do things which are against the honesty
and good customs [laws] of our Order.

Rule 382.
On Holding Council And the Officer who organizes
the campaign should give to each group a Commander of Knights And that
Commander of the mission should hold Council with them, if there happens to
be no-one superior among them.

Rule 383.
"Provocateur" Rule And when the Templars are in
small groups [on campaign], they should strive hard to behave to the honour of
God and the Order, and the benefit of their souls. And each one must take care
within one's power not to anger another Templar.


On a Brother who has Contact with a Woman

Rule 236.
Contact Alone with Woman in Sinful Place If a
Brother engages in contact [Fr. estoit ataint] with a woman, for we consider
'contact' [Fr. tenons a ataint] if the Brother enters a wicked place, or a house of
iniquity, with a sinful woman alone in private [Fr. soul a sol], or with bad
company; he may not keep the habit

Rule 594.
Contact Laying with Woman in Sinful Place If a
Brother has contact [Fr. est atains] by laying with a woman, and we consider as
'contact' the Brother who is found in a wicked place or a house of iniquity with a
sinful woman: he may not keep the habit

The offense of forbidden "Contact" is narrowly defined, as committed only if
one (A) "engages" by "laying with a woman", (B) in a "house of iniquity", i.e. a
brothel, disreputable motel with hourly rooms, drinking saloon or gambling
hall, (C) with a "sinful woman", i.e. a promiscuous female escort, and (D) "alone
in private" or in "bad company".
47


These criteria do not prohibit, and thus freely allow, the modern concept of
merely "social contact", consisting of respectable women studying, praying and
working together with honourable men. This fully accommodates the
interaction of Templar Brothers and Sisters, in mixed company, cooperating in
furtherance of spirituality and the missions of the Order. It thus effectively
allows and supports the full and equal participation of women in general
membership in the Templar Order.


Monastic Life Daily Discipline of the Templars

Rule 269.
Confession by Templar Chaplains The Templar
Chaplains should hear the Confessions of the Templars; No Templar should
make Confession to anyone else but them, because one may see the Templar
Chaplain without permission [from the Church]. For they have greater power
to absolve them on behalf of the Church than an Archbishop.

Rule 279.
Mass Encouraged Not Required Each Templar of
the Order should know that one is not committed to anything as much as to
serve God, and each must apply all of one's study and understanding to this,
and especially to hearing the Holy service [Mass]; for this none should miss nor
avoid [Fr. faillir ne guenchir], insofar as one is comfortable with it [Fr. tant
com il en soit aisis]. For thus says our Rule: If we love God, we should
willingly hear and listen to God's Holy words.

This confirms the Templar custom that while participation in religious services
is strongly encouraged, it is not required. The phrase "insofar as one is
comfortable" is consistent with exceptions for Secular Knights.

Studious Learning of Truth This rule features the commandment to
"apply all one's study and understanding", as part of the essential Templar
"commitment" to "serve God".

Rule 324. Wearing Hood Forbidden No Templar shall wear
a hood [Fr. chaperon, monastic "cowl"] on one's head.

This rule proves that despite popularized artistic depictions, the short mantles
of the original Knights Templar never had hoods. Monastic hoods were
originally used for warmth in unheated churches of the European cold climate,
but in the intense heat of the Middle East this could provoke heat exhaustion.

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Rule 325.
Polite Courtesy & Etiquette No Templar should
ever blaspheme [Fr. jurer, "swear" upon something unholy] neither angry nor
calm, nor should ever speak a word of malice nor wickedness [Fr. laide ne
vilaine], much less do such thing. Each Templar is bound to say and to do all
courtesies and all good words.

Note that the Old French word 'jurer', literally "to swear", in the 12th century
meant only blasphemy, such as swearing upon something unholy, or swearing
an invocation of unholy forces. The word "swear" did not come to mean
"cursing" in the sense of mere profanities until the 15th century.

This standing commandment to "say and do all courtesies" means to practice
the customary Rules of Courtly Etiquette, which originate from the Ancient
Priesthood of Solomon, and were actively practiced and promoted by the
Knights Templar as the first "courtesy books" of "polite society" in medieval
Europe.

Rule 326.
Not to Hold Copies of Commands No Templar
shall hold instructions [Fr. tenir retrais, to hold provisions or commands] nor
the [Hierarchical] Rule, without holding them by permission of the Order; for it
was forbidden and has been forbidden by the Order for brothers to hold them,
because the Squires had found them one time and read them, and our
garrisonings [Fr. establissemens, military positions] were discovered by men of
the secular world [Fr. du sicle], which thing could cause damages to our Order.
And so that such thing could not happen, the Order established that no Templar
shall hold them, no Templar if one is not a treasurer [Fr. bailli], such who could
hold them for the office of the treasury.

Contrary to misinterpretations, this rule forbidding to hold or carry copies of
commands without permission was never intended to keep any Templar
beliefs or practices supposedly "secret" from the world. The authentic text
reveals and fully explains the true principle: Only to maintain reasonable
confidentiality of strategic plans and proprietary methods, as all public
institutions do and should do, only as necessary to prevent sabotage of its
humanitarian missions.

The only intent of this rule was to prevent military enemies from learning the
battle rules and command structure of the Order. In the modern era, only the
underlying principle of rightful confidentiality of proprietary methods or official
instructions remains relevant. The end result is no different than existing
protections of intellectual property laws which equally apply to all lawful
organizations.

49

Rule 327.
Avoiding to Carry or Hold Money None should
carry nor hold money without permission. When a Templar requests money
from any officer of our treasury [Fr. bailliz] to purchase any thing, one should
buy as soon as possible that for which one requested it, but another thing one
should not buy without permission.

Rule 330.
Travelling with Money by Permission But the
Master may well give permission to a Templar, when such travels from one
territory to another, or when such relocates from one place to another, to carry
money for performing one's duties and to purchase what one requires but as
soon as that Templar will be there where one shall stay, one should return what
remains of the money to the treasury [near that place]

Rule 630.
Taking a Wife or Another Religion If a Templar
goes out from the house and takes a woman as a wife, or enters into another
religion [Fr. en autre religion], it would do no harm if one returns to rejoin the
house; but one must not bring anything into it which one should not bring, and
will not be held by anything to the woman, nor to that religion nor to us also, for
he has returned from the one and from the other.

This rule clearly permits a Templar to "enter into another religion", even
allowing to return to the Templar base in good standing. It establishes that in
such case, the Templar "will not be held by anything to that religion nor to us
also". This conclusively proves the inter-faith nature of chivalric service in the
Templar Order.

This rule also openly allows a Knight to go out and "take a woman as a wife",
and then 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". To "not be held
to the woman" is a reference to the traditional requirement that the Knight
must make arrangements for her care and safety, thereby allowing his active
service unhindered by concerns for her welfare.

Rule 433.
Arrangements for Wife of a Knight If a worthy
[married Knight] can also arrange for his wife that she enter and join any
religious Order without the customs of the Order being broken, he can return
to the house if it pleases the brothers, without making penance; but he shall
make his Vow and his profession just as before at the beginning.

This rule again confirms that Templars could be married. Historically, the
Knight was required to "arrange for his wife [to] join any religious Order", to
ensure her safety and caretaking, allowing the Knight to focus on missions in
the field. After getting married, the Knight was also required to renew his Vow
of Chivalry and profession to knighthood, to remind him of the necessary
priority of the chivalric missions over worldly distractions.

50

Rule 541.
Prayer for Brother & Sister Templars Good
Templar Nobles you should know, that every time we depart from our Council,
we must pray to Our Lord for peace and for our Order, and for all religious
Orders, and for all other religious people, and for our Brothers [Fr. Confrres]
and for our Sisters [Fr. Consoeurs].

This is another clear and direct reference to Templar Brothers and Sisters,
confirming that women were in fact fully admitted as "Sisters" and Dame
Templars in the Order, serving together equally in general membership.

Rule 679.
Accepting the Services of Women Nor should
you ever take the services of a woman, unless being for illness of your body, or
by permission from one [a Templar Master] who grants that you may.

This rule allows Knights to have the services of women for any appropriate
reason, requiring only that permission be granted by the Order. Those rules
which limited the interaction of men with women are most accurately
interpreted as simply traditional requirements for modesty, respect and
professionalism. Far from excluding women from participation in the Templar
Order, such rules actually served to facilitate and accommodate women in an
appropriate way.


Reception Into the Templar Order

The induction ceremony of the Templar Order has been the subject of unending
speculation, caused by the insidious fictions of the secular French persecution
of 1307 AD. It has also been the subject of much fantasy, arising from the
revivalist and reformist inventions of 18th century fraternities, which are neither
monastic nor chivalric orders. Wholly disproving all of the popularized
misconceptions, the authentic text of the Temple Rule always publicly declared
the genuine practice of induction into the Templar Order.

Formulae of Profession

Rule 274.
Profession of Canonical Life The profession of
Templar knighthood or damehood begins with the commitment "to renounce
the secular world to profess obedience to the Canonical institution [Lat.
canonicam institutionem, i.e. of Canon law] and according to the precepts
[Rules and Code] to assume the way of life of our Templars". (This is followed
by many liturgical prayers.)

This commitment to the "Canonical institution" is a constitutional declaration
that the Templar Order is an institution of Canon law, emphasizing that the
underlying governing body of law for the Order is Canon law as customary
international law.
51


This rule evidences that the Templar induction ceremony, as with all Templar
practices, is necessarily canonical, containing none of the blasphemous ideas
which have corrupted the popular imagination from false Defamation.

Obedience to Commands This rule mandates that all Templars must show
"obedience to the [Templar] institution" and "the precepts" of the Templar "way
of life". This requires living by the Temple Rule, the Code of Chivalry and
Templar Code, which are thus established as sets of standing commands which
require obedience to their principles.

How One Should Make a Templar and Receive in the Order

Rule 658.
Instructions on the Rule For each person seeking
to become a Templar: " They must explain to one the great hardships of the
Order, and the charitable commandments thereof"

As with much of the Templar way of life itself, most of the induction ceremony
actually consists of teaching the principles and commands of the Temple Rule.
The ceremony is thus not some fraternal nor cultish "rite" as mistakenly
supposed, but rather an intensive briefing in the founding chivalric doctrines
and canonical rules of the Order. The only purpose of the induction is to ensure
that new Templars have the necessary knowledge and understanding of the
Templar way of life.

Rule 659.
Questions on Impediments The candidate is asked
several questions, to verify that there is no legal, canonical nor practical
impediment to chivalric service: " And of all these things which we asked of,
one is free and clear [Fr. quites et delivres]; Nor are they any impediment that
one could and should become a Templar"

Historically, those customary questions, addressing relevant situations of the
medieval era, are asked under penalty of perjury (Rule 430). The essential
questions which effectively address relevant issues in the modern era are
actually found in traditional Canon law:

Canonical Impediments Under Canon law, an individual is excluded from
membership in the Order in the following situations:

(A) Incompatible Societies:
The person is a member of a "secret society"
or one based upon any form of elitism (Canon 278, 3);

(B) Lifestyle of Worldliness:
The person has a lifestyle predominantly
characterized by excessive "worldliness" of secularism, materialism or
commercialism (Canon 282, 1);

52

(C) Exercising Civil Power:
The person assumes a governmental "public
office" involving "the exercise of civil power" over its citizens, except in defense
of rights (Canon 285, 3);

(D) Excessive Political Role:
The person practices a profession primarily
characterized by "an active role in political parties" or an unnecessary degree of
civil politics, except as "required for the defense of rights" (Canon 287, 2); or

(E) Incompatible Appearances:
The person projects a behavioral or
professional appearance which is "unbecoming" or "foreign" to Templar
principles, and thus appears incompatible with the monastic or chivalric
principles of the Order (Canon 285, 1-2).

"White Cloaks" Impediment False Titles The "White Cloaks" Rule
metaphorically defines usurpation, symbolized by wearing a White Cloak for
"false" claims by "pride" in things "of the world", which requires mandatory
automatic Expulsion from the Order (Rule 68). This specifically applies to false
claims of "Nobility", which is part of Royalty, and includes Diplomatic status
from sovereignty (Rule 337). Therefore, any false claims of illegitimate
Diplomatic, Nobiliary or Royal status, or any analogous abuse or misuse of
Titles or status, constitutes a canonical impediment invalidating membership.

Rule 678.
Final Gesture of Induction "And then the one who
holds Council shall take the mantle [cloak] and shall place it around the one's
neck and tighten the laces. And such who makes one a Templar should raise
one up and kiss on the mouth." (This is followed only by more speeches and
instructions from the Temple Rule, all while the Council is in session.)

The final gesture, which concludes the induction ceremony, is placing the
mantle cloak upon the new Templar, and then welcoming them into the Order
with a symbolic Apostolic Kiss of Discipleship. Note that in the modern era, the
Kiss of Discipleship is no longer practiced, as that 1st century custom is too
readily misunderstood in degenerate secular societies.

This rule evidences that the entire induction ceremony is conducted only "in
Council", meaning during an official meeting of the governing leaders of the
house. Nothing in the rules indicates any further procedure, neither being
taken aside, nor anyone coming after for any other purpose, nor anything
additional taking place. Once the mantle is placed upon the new Templar, the
induction is complete, the Council meeting is dismissed, and nothing further
happens. There is nothing secret, nor private, nor unofficial, nor anything
beyond what is publicly declared in the Temple Rule as the Charter of the
Order.




53


The Holding of Ordinary Councils

Rules 220, 222. Grand Mastery Convocation For Grand Mastery
meetings, the convocation prayer has a special formula: In the name of [God,]
the Father, the Son, and the Holy Spirit, [and Our Lady of God,] as God and
Council have elected us to serve, God help us to be obedient to the Order all the
days of our lives, and to keep its good customs and laws, for as long as it shall
please God. (220) Almighty God, have mercy upon your servants and lead us
on the path of eternal salvation, that we may desire those things pleasing to God
and perfect them in all virtue, through our Lord Jesus Christ. Amen. (222)

This medieval Templar convocation is the origin of the modern "Oath of Office"
for government service in democratic countries. The statement that "God and
Council have elected us" is a reminder of democratic governance, serving both
God and the Templar State. The pledge "to be obedient to the Order and to
keep its good customs and laws" became the modern oath to "support and
defend the Constitution". The invocation "God help us" became the modern "so
help me God". (5 US Code 3331.)

Rule 386.
Convocation Prayer of Branches For the
"ordinary" Councils of Branches of the Order, meetings are convened in this
manner: Each Templar, when one enters the Council, should Cross oneself in
the name of the Father the Son and the Holy Spirit and standing one should
say the paternoster before sitting down And when all the Templars or the
majority have arrived, the Chairperson should say to all 'Good and noble
Templars, stand up and pray to God that He sends the Grace of the Holy Spirit
among us today', and then all the Templars should rise to their feet and [all]
say a paternoster.

Rule 387.
Sermon & Secrecy of Council And the Templar
Chaplain, if one is present, should also say a prayer as one sees fit, that is the
Sermon, before the Council meeting begins. And then they should sit, and let it
be known that they must take care that no-one who is not a Templar of the
Order may listen when they hold their Council meeting.

Rule 395.
Proceedings Only After Prayers Moreover you
should know that neither the Master nor any other Templar who holds Council
should do anything that he should do with the advice of Council and the
judgment of the Templars, before they have said the Prayers and heard any
Sermon. For at the beginning of all the assemblies of the Council that we hold,
we must ask for the Grace of God.



54


Round Table Principles at Council

Rule 393.
Speaking Turns Around the Table When the
Templars are in Council Each one should be quiet and keep silence [as others
speak], and none should speak, until one is asked something, or unless someone
does or says something unreasonable. (393: Part 1)

In accordance with traditional Templar Round Table principles, Council
meetings are conducted simply by taking turns speaking, moving around the
table in sequence.

Rule 412.
Begin with Experts then go Around When the
[Master] asks the Officers for their advice on anything in Council, one should
first ask those who should know most about the matter and the customs [laws]
of the Order, and afterwards the others communally [moving around the table].
Each Templar, when one's advice is asked in Council, should say what seems
best to oneself, for it should not be omitted out of love for one nor hatred of
another, nor to appease one or anger another, but one should have God fully
before one's eyes, and one should do and say what one says and does for the
love of God.

This provides that the Council Chair may begin with experts and advisors who
"know about the matter" at hand or under consideration, and then proceed
moving around the Round Table in turns thereafter.

Rule 207.
Divisiveness Prohibited The "electors" [Officers]
of a Council "should love peace and concord within the house, and should not
encourage differences [divisiveness]".

Rule 393.
Rejection of Any Misconduct When the Templars
are in Council, all should be against any one who does or says anything
unreasonable. For each should be against any one who does or says anything
unreasonable, and each one is obligated to make them make amends. And in no
other way may a Templar accuse another Templar during his turn [to speak],
except the Master. And the Master may and should accuse during one's turn [to
speak] any offender whom he wishes, without formality. (393: Part 2)

This establishes that the principle of promoting "peace and concord" and "not
encouraging differences" (Rule 207) is not at all passive, but rather requires
active rejection of any divisiveness or misconduct, as "all should be against any
one who does or says anything unreasonable".

55

Rule 384.
Upholding Rules at Council And let it be known
that the Templars who are in that Council should be against that Templar who
is shown to commit an actual offense; For no Templar should knowingly uphold
crime, and especially not in Council; For if one did so the judgment of the Order
could be vilely corrupted in such a way that the religious would be lost.

This again confirms that promoting "peace and concord" and "not encouraging
differences" (Rule 207) is not passive, but requires actively upholding all rules
at Council, as all "should be against [any] who commit[s] an actual offense."


On Election of the Grand Master of the Temple

Rules 198-204. Upon Passing of the Grand Master When the
Grand Master of the Temple passes and God summons him (Rule 198) After
this, the Marshal as quickly as he can must notify of the passing of the Grand
Master to all the Commanders for them to come to advise the Order (Rule
200) And from this day after the Grand Commander shall carry the seal of the
Grand Master and make all the commandments of the Order in place of the
Grand Master until the time when God has provided the Order with a Grand
Master as governor. And so he must be as much obeyed as the Grand Master if
he were alive. (Rule 204)

This specifies that the Grand Commander of the Grand Mastery automatically
serves as the temporary substitute for the deceased Grand Master pending
election of the new Grand Master, to ensure stability and continuity of
governance of the Order.

Rules 206-207. Electors of a New Grand Master Upon the day of
election of the Grand Master the Grand Commander shall summon the
majority of worthy Knights [and Dames] of the Order, and not all the
Templars who are officers and the most prominent [Fr. des plus comunaus]
(Rule 206) And all of the thirteen electors of the Grand Master must be such
(Rule 207).

The "most prominent" of the "worthy Knights" of the Order clearly describes the
Grand Officers of the Grand Mastery, which traditionally had thirteen
members, plus any seats by diplomatic reciprocity in customary law. The
electors are thus the Grand Mastery, but if comprised of fewer than thirteen
Grand Officers at the time, those may select additional electors for installing a
new Grand Master.

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Rules 215-218. Nomination & Election of Grand Master And all
of the thirteen electors (Rule 215) will begin to conduct the election and to
nominate [Fr. nomer, lit. 'to name'] the persons who seem beneficial to elect as
Grand Master. And if such is chosen who God wishes to be found beneficial
to hold this office, and there is common accord of all thirteen or of the majority,
such one shall be elected Grand Master of the Temple. (Rule 216) And if such
happens by which they are able to agree upon one person to elect, such one is
the Grand Master who by common accord of the majority is nominated and
elected. (Rule 218)

This establishes that candidates for the Grand Master position must first be
nominated by the Grand Officers and any other appointed electors. One
nominated candidate is then elected, striving for a unanimous vote if possible,
but otherwise requiring a simple "majority" vote if the deliberations are more
complex.


Council Rules On Accusations and Defamation

Rule 321.
"Provacateur" Rule When the communal Templars
ask the craftsmen Templars [of professions] for something they need, they
should ask for it quietly and calmly; And the craftsmen Templars should give it
to them quietly and without argument or disturbance, if they have it [if
possible]. And if they do not have it [cannot], they should refuse them quietly
and calmly. And if they do so in any other way, Justice must be done, for
discord could arise between the Templars because of it. And let it be known
that each Templar must take care to not provoke another Templar to anger or
wrath, and this is a strict commandment of the Rule.

Rule 384.
Charges No Excuse for Defamation And if any
Templar sees another Templar doing anything they should not, or behaving in
any wicked manner, one should chastise the person alone once. And only if the
other does not wish to make amends by one's request or advice, one should call
one other Templar and the person should be warned, listening to the other.
And if the person does not wish to make amends even with the counsel of two
Templars, the good Templar should take the person to the lowest Council to
assemble, in front of all the Officers, and pass him over to the jurisdiction of the
Order, for this the Rule commands.

If one finds a reason to charge fault by accusing another, this does not justify
and cannot excuse engaging in Defamation to third parties. This rule is
crystal clear, even repeating twice, that one can only tell another if the person
"does not make amends". Thus, the moment a person accepts and corrects
one's fault, it is already strictly prohibited to tell any other person at all.

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This rule also clearly limits whom the charge can be communicated to, first to
only "one other" Templar, and then to only "the lowest Council" of the Order,
such as one's local Branch. It is thus absolutely prohibited to repeat the charge
to anyone outside one's local Branch, and especially to anyone who is not a
Templar, which would be a grave offense of wrongful Defamation.

Rule 398.
No Hearsay or External Accusation A Templar
must not accuse another Templar in front of any outsider who is not a Templar
of the Order. And a Templar may not and must not accuse one's fellow Templar
neither in Council nor outside, nor bring any charge against them, through
hearsay; but only of anything directly seen or heard oneself may one make
accusation and bring a charge against them. And if one does otherwise, one is
very wretched and shall be held to be a Conspirator.

In Common Law, "Hearsay" is a type of defective evidence which is
inadmissible, defined as testimony reporting not what the person directly
witnessed, but merely repeating a statement purportedly witnessed by another.
In this rule, the compound offense of "Conspiracy" is established by relying on
Hearsay from another to make the accusation, or by relying on an "outsider" as
an excuse to spread word of the accusation as Defamation. Establishing
Hearsay as an offense of Conspiracy triggers mandatory automatic Expulsion
from the Order (Rule 229).

Rule 399.
No Accusation for Trivial Things When a
Templar wishes to accuse another, one must take care to not charge him with
trivial things.

This rule means that any accusations must only be of an actual offense or
violation of the rules, which must have been actually committed. Accusing
another of purely subjective and ethereal faults, like merely thinking something
or simply voicing an idea, is not a legitimate charge, but rather constitutes
wrongful Defamation.

Rule 412.
Sole Justification for Accusation No Templar
should accuse another Templar except out of charity and with the genuine
intention of saving the person's soul.

Rule 400.
Proper Manner of Accusation When he has
permission [at Council] the accuser should specify to the person calmly and
quietly that thing in which he knows that person has failed. For none should
falsely accuse one's fellow Templar. And so one should speak in this way: 'Good
Templar, plead for mercy for such-and-such a thing', and one must recount
factually only that thing or fault as it was said or done. And the one who is
accused [if true] should say: 'Good Templar, I plead for mercy to God and Our
Lady, and to the Council, for that thing'.

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Rule 413.
Right of Anger at False Accusation When any
Templar is accused of any thing or fault which one in fact has committed, one
should not become angry, but rather one should thank the other who has
accused of it.

"Provocateur" Rule This addition to the "Provocateur" Rule is highly
revealing, as it commands to "not become angry" only in the case where "one in
fact has committed" an offense. By definition, this clearly, directly and
necessarily means, that one is specifically permitted to become angry, without
limitation, at any accusation which is provably false.

Rule 401.
Full Right of Truthful Defense None shall lie in
Council. But if the thing of which one is accused is false, one should speak in
this way: 'Good Templars, I plead for mercy to God and Our Lady for such
accusation but you should know that it is false [and] God forbid that I would
ever do such a thing'. And one should speak fully on the matter. For, just as
it is said above, one must not lie, neither for shame of the flesh nor for fear of
the Justice of the Order.

Rule 402.
Witnesses Must Speak Truth If there is anyone
who knows about the facts [of an accusation], they must rise and come forward
at Council, and must stand as guarantor of what one has seen and heard. And
they must say only the Truth and nothing more, which they must not hide nor
change, neither out of love nor malice, neither on behalf of the accuser nor one
defending, for it would be a very grave sin, which shall be considered a
Conspiracy.

Perjury in Council The Temple Rule mandates that "None shall lie in
Council", and all "must say only the Truth" (Rules 401-402). This reflects the
Common Law doctrine of customary law, that all statements and proceedings at
Council are automatically and officially under Oath, and thus are inherently
under penalty of Perjury. It specifically declares that "if you have lied and later
it is proven that you have lied [under Oath] you will be severely put to shame,
and Expelled from the Order for it", such that Perjury in Council requires
mandatory automatic Expulsion (Rule 430).

Wrongful Silence It is commanded that any witness who "knows about the
facts" of an accusation "must come forward", "must say the Truth", and "must
not hide", and failure to do so constitutes the offense of "Conspiracy" with the
accuser (Rule 402). Any person who knows an accusation is false, and fails to
speak out to expose it as false in defense of the accused, is thereby guilty of
Wrongful Silence, which constitutes both Conspiracy, and also Perjury in
Council, both requiring mandatory automatic Expulsion (Rule 229, Rule 430).

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Rule 404.
Right to Accuse in Self-Defense If an accused
Templar wishes to charge one's accuser, because one knows that the accuser has
failed or offended in anything, one may accuse them without asking any
permission.

"Provocateur" Rule This addition to the "Provocateur" Rule recognizes
that Provocateurs very typically defend their own false accusations, by blaming
the target of their accusations for "making accusations" in response to their own
wrongful accusations. Precisely as rightful Self-Defense against such wrongful
blame-shifting, this rule specifically confirms the absolute right to counter false
accusations with true accusations, granting full immunity from any artificial
blame by the real wrongdoers.

Rule 408.
False Accusation in Council If two or more
Templars make an accusation in Council and the accused can prove that it is
false, then the Templar who was wrongly accused must be acquitted, and the
false accusers must be found guilty of Lying against another, and shall also be
charged with Conspiracy.

This establishes "Lying" as "False Accusers" against another "in Council" by two
or more persons as the compound offense of Conspiracy (Rule 408), which thus
triggers mandatory automatic Expulsion from the Order (Rule 229).

Rule 409.
False Accusation out of Malice If it occurs that
two or more Templars falsely accuse another [and] brought the accusation out
of malice the Templar who was accused is acquitted and cleared of that
matter and much Evil may be charged and grave wickedness counted against
the other two, and even Conspiracy.

This establishes that false accusation by two or more persons is the compound
offense of Conspiracy, which thus triggers mandatory automatic Expulsion
from the Order (Rule 229). Beyond that, this condemnation of "much Evil" and
"grave wickedness" also gives grounds for full Excommunication.